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WONDERFUL PROPHECIES OONOER NING 

POPERY 

rtri'?^/ ?7^ impe7idln^ Oyerl/irojr and I^all, 



TOGETPIER WITH 



[rBiixtioits relative to gmn^ia, 

THE 

End of the World 



AND THE 



^iFarmntion of tljB llfiit fnrtlj; 

ALSO, CONCERNING THE TRUE EEGINNING AND FUTURE OF 

il]t feto Clrttwlr, iiM tlje feto Itntsalcin. 

lfil?i 7'wc7ity-/mir Maffic I^igiircs. 
r>Y Dr. PAULUS^ 



• JVew rorA\ 7S(if), 






j\1^ 
^Z^^^ 



Entered according to Act of Congress, in the year iS68, 
By Dr. PAULUS, 
In the Clerk's Office, of the District Court of tlie United States for the 
Southern District of New York. 



John J. Reed, Book and Job Printer, 43Centie St., N. Y. 



nixoluuciion. 



' As the sun, 



Ere it is risen, sometimes paints its image 
In the atmosphere, so often do the spirits 
Of great events stride on before the events, 
And in to-day already walks to-morrow." 
ScHiLLEE (Wallenstein. ) 



TiiEEE IS A God! — All nature proclaims His 
existence ; it is echoed forth with ten thousand, 
thousand voices, from the countless works of Plis 
hand, throughout this stupendous universe ! The 
whole history of man bears witness to the truth 
that there is a God ; we see it inscribed on every 
page, in sublime and eternal characters. JSTever, 
indeed, has mankind entirely lost this sacred creed, 
although it has, at times, been obscured, by passing 
from one nation, tribe, or generation, to another. 

With the belief in the existence of a Supreme 
Being, are all the highest aspirations of the human 
soul most intimately interwoven. Every achieve- 
ment of man, however lofty and sublime, will — 
if not resting on the everlasting pillars of this 
glorious creed — appear, witli all its grandeur, but 
little better than the empty and trilling pastimes 
of a child ! In vain do wo try to search out IlitA 



grandeur, by scrutinizing with our microscopes the 
infinitely small ; nor shall we, thinking to have 
found in the laws of motion a clue to His never- 
ceasing creative power, discover His throne amid 
the interminable space. This puerile searching in 
the material world serves only to lead us astray 
from our true path — from the path of light and 
spiritual understanding. Of what avail are the 
diplomacy and state-craft of the so-called civilized 
nations, whose giant structures of polity, reared 
with so much subtlety, and with so many heca- 
tombs of victim^, we behold crumbling to pieces 
on every side ! And that vast accumulation of 
philosophical works, which we are wont to admire 
as master-pieces of the human intellect, one of 
which refutes another — what are they, but a proof 
that all and every thing conceived without the 
Spirit of God, must sooner or later come to 
naught ! 

This has been the mode in which all reasoning 
minds have looked at history, ever since its begin- 
ning. Still we see eminent men who, eagerly 
grasping after the unknown, lose their foothold at 
the very moment they thought themselves nearest 
the victory. 

Where shall we look for the reason why these 
great minds still persevere in searching in the 
dark, without ever discovering the truth, the foun- 
tain of all wisdom? Oh! ye wise men, North, 
South, East, and West, w^hy do you not acknow- 
ledge that the real cause of the vanity and fruit- 
lessness of your researches lies in your turning 
away from Him w^ho is the Lord of hosts, the Ore- 



ator of the universe, tlie Ruler of the destinies of 
man ? But men have ears, and hear not ; they 
have eyes, and see not. They see not the hand, 
now stretching forth from among the clouds to 
shower blessings on His true and loving children, 
and now, in a thousand varying ways, sending 
punishment upon His disobedient creatures, who 
deny their God, and refuse to love their fellow- 
men. They hear not the voice of the Father 
revealing itself in the fruit-nourishing shower, in 
tlie growing seed, in the thirst-quenching draught. 
They cannot see that by the abundance of bless- 
ings which He bestows upon us. He wishes to 
kindle in our souls the desire for brotherly love. 
They hear not His voice of thunder ; they hear it 
not in the howling storm, in the surging of the 
destroying waves, in the agonies of innumerable 
victims, dying unsoothed by human aid or sympa- 
thy, in times of direful pestilence. They hear it 
not as it calls them to turn again to Him, again, 
to seek the ways of truth, to become men, 
loving brethren, and His faithful and submissive 
children. 

There are voices which we may even now hear, 
through which he speaks to us, revealing His holy 
will — even the voices of the Prophets. 

j^rnjiljeritB niii JltntlntiaiB. 

The belief in supernatural revelations is as old 
as the belief in God ; we find it not only among 
Christians, but also among the lieatlicn, althougli 



6 

they may adore their God under the form of a Fetish. 
Cicero, who has written a long treatise on revela- 
tion, says : " There is a belief among all nations, 
handed down from the heroic times, that there 
exists among men the gift of prophesying, or 
rather a presentment, a knowledge of things to 
come." A glorious gift, indeed, which in frail 
mortals aj)proaches the Divine Power. 

I find no people, be it ever so humane and so 
highly civilized, or ever so brutish and degraded, 
which does not believe in a foreshadowing of fu- 
ture events, capable of being discerned and inter- 
preted by some of their fellow men. Is it not 
wrong in us to set aside that which has been hand- 
ed down from, and hallowed through time imme- 
morial ? 

Among the ancients, we find no nation more 
addicted to this belief, and more firm in their con- 
viction in regard to supernatural revelation, than 
the Greeks. They said that the Gods, knowing 
the Future and the Past, reveal them to men, either 
freely out of love, or being j)revailed upon by 
prayers, and that they sometimes give them signs 
for their guidance. 

Plato^ in his Phsedrus and Phsedon, holds this 
opinion to be true : that the soul of man partici- 
pates in its Divine attributes, and that it therefore 
is not subject to the same laws of nature as the 
body ; but that, since the soul has sinned in a pre- 
mundane life, it has been degraded to a bodily 
nature, so that thereby also its original faculty of 
spiritual and prophetic vision has been dimmed. 
Not entirely^ hoicever^ have men lost their power 



of supernatural vision^ hecause^ from its very na- 
ture^ that power is indestructible. 

Says Plutarch^ in a very striking passage: 
''Like tlie sun, which does not merely become 
brilliant after emerging from the clouds, but is 
thus at all times, and only on account of the 
vapors surrounding it ever appears dark to us : so 
also the soul does not only, on emerging from the 
body as from a cloud, regain its power of looking 
into the future, but it possesses that power even 
now ; obscured, however, or dimmed, as it were, 
by its present mixture and union with the mortal 
frame." Hence this inalienable gift of the soul, 
lying dormant as it does during the common course 
of life, may under certain favorable circumstances 
become free and active. And in reality, there 
are some conditions of the human frame whicli 
allow of a more or less free action of the soul: 
Such conditions are sleep ^ dreams ^ and certain 
diseases. 

Xenojphon says : '' During sleep, the souls of 
men appear freest and most God-like, and cast a 
glance into tlie future." Josephus : " During 
sleep, the souls of men, nowise distracted bj^- the 
body, enjoy sweetest repose, are in close contact 
and communion with God, to whom they arcakiu, 
go everywhere and see future events." Examples to 
serve as proof of the above, abound in the litera- 
ture of Magnetism. It is not, however, the object or 
intention of this book to produce such evidence, 
since already a great many voluminous works have 
been written, containing the record of actual 
experiences to that effect, which will afford ample 



information to tliose who may desire to learn more 
regarding these subjects. 

Equally well known is the fact that under the 
influence of certain diseases^ the faculty of seeing 
visions, or the power of clairvoyance, is developed. 
Inflammatory diseases, particularly those of the 
brain, occasion as it w^ere a delirium of a prophetic 
nature. Most of the nervous affections, especially 
hysterics, chorea, and epilepsy, furnish numerous 
instances of this sort. Betulics mentions an epi- 
leptic boy who, after attacks of this nature, was 
accustomed to be thrown into a state, during the 
continuance of which he told of extraordinary 
things, even of the condition of the departed. 
"When aw^akened from such an attack, he asserted 
positively that he had conversed with angels ; that 
he had walked in the most enchanting gardens, 
enjoying indescribable felicity. These, indeed, 
are statements such as magnetizershave had occa- 
sion frequently to hear from those put into mag- 
netic sleep. 

Nor are prophetic gifts of rare occurrence 
among lunatics. That maniacs have often been 
worshiped as saints, may be accounted for by this 
fact. We frequently hear of illiterate men in 
lunatic asylums bursting forth into songs, the lan- 
guage of which is in the highest degree elevated 
and refined. Thus Tasso wrote his delightful 
verses durins; his most violent attacks : so did 
Lucretms. Bdbevf\^ said to have composed his 
most enchanting poems during paroxysms of in- 
tense fever. Claws^ the celebrated fool, once 
entered suddenly into the Hall where the secret 



9 

Council of Weimar was holding its session, and 
exclaimed : " There you are deliberating about 
great things, but none of you thinks of putting 
down the conflagration at Coburg." And truly, the 
first news confirmed the reality of what he had 
thus announced. 

In consumptive patients likewise, the prophetic 
gift has been found. Thus. Keizer tells us of a 
man dying of this disease, who before the out- 
break of the French Eevolution predicted its 
whole course. It seems to be an old experience 
that dying men generally prophesy. 

The oldest authors, such as Hippocrates^ Galen^ 
Avicenna, Areteeus^ Cicero^ Plutarch^ make men- 
tion of numerous instances of this fact. Plutarch 
very truly remarks, in consequence of an observa- 
ation of this nature, that " the soul does not ac- 
quire a new faculty after death, which it had not 
already possessed before. Only dimmed in the 
body, it merely reassumes its power w^hen the 
vital qualities diminish, and the weary limbs op- 
press it no longer." 

But strongest of all do we see the gift of proph- 
esy among magnetic "patients^ or so called somnam- 
hulists. They constitute, as it were, the connecting 
link between tliose who prophesy whilst sound in 
l)ody, and those who only acquire this gift w^hen 
in a diseased condition. We are inclined to num- 
ber among the latter those gifted with what is 
called the ^' second sighV'^ ' in Ga3lic, I'aishitraugh 
{Taish^ spectre, and Taishatrin^ seen.) For tliose 
who are less familiar with the nature and phenom- 
ena of the second sight, we will give the following 



10 

short description. The verj moment that the seer 
falls into tliis extraordinary condition — whicli may 
happen at any time, day as well as night — he sud- 
denly becomes rigid, stiff; his eyes are closed; 
often, however, they remain open, and in this case 
he looks steadily in one direction, with a fixed, 
staring glance. Hearing and seeing are lost in 
regard to all that takes place around him. The 
mind, however, acquires an astounding power of 
penetration, whereby it overcomes every obstacle 
from the material world, and pierces in full free- 
dom alike into the past, present, and future, which 
all pass with an unusual vividness in rapid succes- 
sion before his view. The death or arrival of per- 
sons often hundreds of miles distant, events taking 
place in remote localities, such as battles, naval 
eno:ao:emcnts, conflao-rations, are then announced 
by the seer, and described with marvellous accu- 
racy. In such moments, his language is often 
poetical, symbolic, always powerful and impres- 
sive, well chosen, as to style and diction, majestic 
and sublime. By contact with foot or hand, these 
visions may be transferred from one person to an- 
other. Even persons distant from one another, 
may have the same sight at the same moment. 
Stranore it is that such a seer, on oroino: to foreiorn 

O 'COO 

countries, loses this gift, which on his return seems 
to be restored to him. 

From dreams and somncnribuUsm the second sight 
differs in this, that the seer preserves a full know- 
ledge of what he has seen in his mind, and that 
tliis second sigfit may be said to take place while 
the person is waking. From the common ghost 



11 

seeing it is also to be distinguished ; for in the for- 
mer state the seer is in full possession of his senses, 
while in the latter an abnormal condition occurs, 
such as convulsion, rigidity, and stupor. On the 
Scottish Islands, second sight appears to have be- 
come less frequent during the last one hundred 
years; we meet with it more frequently, however, 
in Denmark. These seers may easily be recogni- 
zed among other people by their peculiar and very 
piercing glance. 
The perfection of clairvoyance, or faculty of seeing 
visions is, however, unquestionably the fvophetiG 
trance, EnnemoseT says : " We should not con- 
found this entranced state of the true, God-inspired 
seer, with the abnormal and morbid visions of the 
penitent Hindoo juggler, or with the crazy convul- 
sions of religious fanatics." Here the origin, cause, 
appearance, and final end are different. In all 
anomalous conditions of the body, the mental 
vision is under cosmic influences, like the light- 
ning piercing a cloud ; a storm, which has come 
we know not whence, blows the fire of the entran- 
ced into a blaze, and it dies away again just as 
suddenly. It has no definite duration, no real sig- 
nificance, no aim. 

The ecstasy of ilie irueprophets^ on the contrarj^, 
belongs to and gives evidence of a higher order 
of things, reaching into the material world of 
man, producing in him a quiet though deep emo- 
tion, and a mild, refreshing self-illumination. The 
soul, awakened by the breath of the Almighty, 
can no longer be hindered by natural barriers 
from seeing and acting. No longer are its visions 



12 

clouded by dream-like appearances, as is the case 
in the seeing of ghosts ; no longer do false appa- 
ritions arise before the mind freed from pain, rest- 
lessness and fear. The body ceases to be a bur- 
den, encumbered by sickly convulsions or feverish 
paroxysms, and becomes, even in its weakness, an 
instrument and a mighty means for ivorh and 
action^ bestowing blessings on all who live in 
the time of the prophet, as well as on after 
ages. 

In the magic ecstasy of the Brahminic jugglers, 
and in the fanaticism of hermits and flagellants in 
the Thebaide, we find the gift of seeing visions, or 
clairvoyance, and the pretended communication 
with their God, effected by particular means or 
clandestine practices. To the true Prophet, how- 
ever, the heavenly call comes unsought from above. 
With the former vanity, the desire of increasing 
their own importance, and of appearing greater in 
their own eyes, seems to be the principal motive. 
They withdraw into dark places and deserts ; they 
renounce the world and all society of their fellow- 
creatures, as well as all culture of the mind. The 
Prophet, however, is meek and humble, enjoys 
life and the good and open light of day, while the 
main-spring of his activity is manifested iwdealing 
openly^ and consists in a desire to do the worTc-. 
Tlie prophet preaches the Word of God for the 
purpose of awakening a belief in His supreme 
power, and for the sake of strengthening such a 
faith. He reduces good and bad actions to their 
true value, by showing forth their nature and con- 
sequences. He openly preaches tlie love of God 



13 

and the love of our neighbor. In meekness a 
child, in active energy a youth, in wisdom a 
mature man — such is the true prophet. To those 
whom we call entranced, the world often is an 
irksome burden ; to the prophet it is a school. In 
it he learns his duties, and becomes a useful mem- 
ber of the human brotherhood. "With the former, 
the means of becoming entranced, are despising 
and renouncing the world, and the practice of 
bodily castigation. With the latter, the world 
forms the arena for his action. He uses life rightly, 
and as for means by which to become entranced, 
the true prophet needs none. He teaches the Word 
of God to his fellow creatures, without killing his 
body. He imparts instruction to his fellow-men 
as readily as he lives among them. 

In our account of supernatural extiisies we 
should not forget to mention the stigmatizing of 
the entranced. This is one of the strangest pheno- 
mena in the domain of mysticism. We frequently 
find ife among the Catholic population of Austria, 
Bavaria and Tyrol. Religious fanatics, on cer- 
tain days in the year, actually sweat blood in 
the form of Christ's wounds ; they pretend to hold 
conversation with the saints, also with Mary, the 
Mother of God, and even with God himself. 
These being undeniable facts, we can certainly 
not call such strange occurrences in question, and 
in their presence many a learned skeptic has lost 
his power of reasoning, as was the case with 
Maria von More in Kaldern, Tyrol. All these 
supernatural j^^^c'^^omena^ with all their wonders, 
can be readily discerned to be of a like nature 



14: 

with what in olden times they used to call " being 
possessed by the Devil." The influence of wicked 
spirits, among others those of priests, is plainly 
manifest in these dazzling and shifting appear- 
ances of truth and falsehood, in those abrupt 
pictures made up of inharmonious colors, in con- 
vulsions and contortions of the body and soul. 
We may therefore take it for granted that the 
visions seen by such fanatics are always unreliable, 
and seldom is there coherencv or meanino^ to be 
found in them. 

It is the same witli the phenomena of so-called 



•jiiritiinlijEini, 



with all its manifestations, and with what are 
styled its '' Mediums.^^ Were those men w^lio 
make it their business to experiment in such 
things, to know with liow dangerous a superna- 
tural power they are dealing in these attempts, 
they certainly would refrain from following this 
system of Satanic falsehood, — nay, they would 
keep their unnatural curiosity within bounds. It 
Avould be a vain and useless task, without any de- 
finite result, to investigate all the various phases 
of modern Spiritualism, and to prove their real or 
pretended value. For its wonders are facts incon- 
trovertible and well ascertained by every ob- 
server sound in mind and unbiased in judgment. 
The real problem is to find the true meaning, aim 
and purpose of these mysterious phenomena. 

Their explanation consists essentially in the fact 
of a connection of a portion of the spiritual world 



15 

with a corresponding portion of mankind on earth, 
or rather of an intercourse between men still 
living, and others who have either recently, or at 
some distant period in the past, departed this life. 
This intercourse is effected by means of certain 
persons who are, to a greater or less extent, poss- 
essed by a distinct class of spirits. These persons 
are called " Mediums.^^ 

Such spirits, however, are evil spirits of various 
kinds, and belong to the lower or very lowest 
sphere of the spiritual world. For, only such 
does the Lord allow in our days, or rather since 
the Last Judgment, which took place in 1757, — 
to hold intercourse with men on earth, and this 
intercourse is possible only with those who are 
like those spirits, wickedly inclined or addicted to 
evil. No good can result from the mutual attrac- 
tion between such allies ; on the contrary, nothing 
but evil can come from evil. Nor can any truth 
be gained from such intercourse, but merely error 
and falsehood. The Lord does not in general 
permit any good spirit to communicate with man. 
Whenever that takes place (and it is a rare 
occurrence), it happens with His special permis- 
sion, for a particular purpose and quite in another 
manner, of which we will speak in its proper time. 
From these fundamental causes, we can easily in- 
fer the effects and consequences of Spiritualism ; 
from evil nothing can come but evil, from false- 
hood nothing but falsehood. Hence we can, in a 
few words, sum up the aim and end of Spiritual- 
ism, viz., tliQ increase of all sorts of evil and 
wickedness^ as well as of sjyiritual errors and 



16 

falsities^ and their introduction among all classes 
of men : and also the turning away and falling 
of from the true and only God^ the Rider of 
Heaven and Earth, 

The most wicked among those sjDirits who try 
to gain an influence by means of their power over 
"Mediums," are those of the departed wicked 
priests. For they are unclean spirits of the most 
abominajDle sort, full of treachery, cunning, greed- 
iness, avarice, revenge and cruelty ; but they are, 
at the same time, endowed with the power of 
bland and insinuating speech, and perfectly pos- 
sess the art of persuading and seducing ; in fact, 
they are now worse and far more dangerous than 
they formerly were, at the time of their existence 
on earth. 

All this kind of spirits, without exception, try 
through their particular " Mediums'' to influence 
first single individuals, then families, whole com- 
munities, and finally to infest entire countries, 
nations and society at large. Curiosity, vanity, 
pride and all sorts of selfishness serve as means 
to allure their victims. They flatter the weak 
through ht)neyed words, pleasing answers and 
astounding news in the form of revelations, which, 
as well as their manifold mysterious communica- 
tions, have no foundation whatsoever in reality. 

Still, they succeed in deceiving the people, and 
like so many trichince^ they know how to get a hold 
of the minds of their victims, whereby they work 
destruction. Do they at last succeed in gaining 
the confidence of their victims, — these will find it 
almost impossible to withdraw from that Satanic 



1^ 

influence, and to extricate themselves from the 
hundredfold snares which had been so cunningly 
devised and prepared for them. 

In this whirlpool of spiritual poison, what else 
can we expect to find but calumny, false accusa- 
tions, false arguments, the grossest lies and the 
most malignant machinations, in order to under- 
mine, in the garb of apparent truth, every principle 
of virtue and honor among men ? 

How can we wonder then, if we see that often 
among the most intimate friends, brothers and 
sisters, husbands and wives, parents and children, 
doubts and surmises arise in regard to one another ! 
Mistrust, antipathy, conceit, vainty, pride, do- 
mestic strife, unjust judgments, hatred, enyy^ per- 
secution and even revenge and murder — such are 
the results. 

Take heed, therefore, ye souls, of the entice- 
ments of Spiritualism, lest it succeed in gaining 
the ascendency over you and destroying your 
peace ! Take heed lest ye fall from the truth ! — 
in particular, ye souls of frail and delicate women, 
so easily influenced and led astray from the 
heavenly good which flows from Him, the Lord, 
and His holy Angels ! 

We will now, after this digression, return to 
the Prophecies. 

With the Vropliet^ visions are nothing but the 
Divine light falling, as it were, upon tlie mirror 
of a pure soul which, retaining all its individuality, 
remains in constant communion with God and 
keeps up its intercourse with the world. The 
prophet, thereforo, does not seek \\\^ blessedness 



18 

in being entranced ; but lie finds it in the delight 
of his calling, in tlie consciousness of doing his 
duty by preaching the Word of God ; thus, not in 
secluding himself from the world and disdaining 
his fellow-creatures, but in active life among them. 
We may, therefore, say that a true prophet does 
not lose himself in his lofty contemplations, but 
holds unceasing communication with God and 
men, by his teachings and by a useful life. A 
tme prophet does apparently not differ from other 
men, he does not proclaim any strange and start- 
ling mysteries or disclose any wonderful secrets — 
but he announces the will of Him who was from 
the beginning and is to the end. The prophet 
only endeavors to instruct his neighbor in the 
Word of God, and therefore we find him to.be 
such a stalwart warrior against all lies and every 
sort of wickedness. 

We never see him engaged in worldly pursuits, 
nor greedy after riches, honors, or the gratification 
of the senses. It is the future blessedness which, 
under God's inspiration, he preaches to all. He 
is the bright beacon-light shining forth far and 
wide ; he is the model for all — a mediator, as it 
were, between God and the world. Endowed 
with heavenly power, he is enabled to accomplish 
supernatural things in himself as well as in others. 
His are consolation, peace and serenity of mind, 
when exposed to trial and sufiering. He warns 
us against impending dangers ; he heals fatal or 
loathsome diseases / he succors the needy and the 
oppressed, which acts are but the manifestation 
of God within Inm. His aim is to make man 



19 

better, to make liim wiser and happier, and to 
promote the extension of the kingdom of the Lord. 
In the disdain of his own temporal welfare, we must 
look for the reason of his success in the belief in 
an all-powerful God. Thus^ he fulfils the first of 
the commandments^ which is love to our felloio- 
creatitres and com^prises all other human virtues. 

Any one who is conversant with the spirit of the 
Old Testament, cannot help seeing the miraculous 
guidance of the chosen people, how they were 
repeatedly rescued through their prophets, from 
the danger of falling into idolatry. Also in the 
New Covenant, we can discern something anala- 
gous ; namely, in the development and extension 
of Christianity, and its whole history down to our 
own day. For, notwithstanding the godly pre- 
cepts given us by Christ, and notwithstanding the 
heavenly command of love which he brought so 
plainly to our minds and hearts, and notwithstand- 
ing even his own glorious example — the darkest 
errors could not be prevented from creeping into 
the Temple of Christianity. Deeper indeed than 
the heathen and the so much despised Jews, have 
Christians sunk. Traders in souls have again 
invaded the new-built Temple of the Lord, and 
have therein established their markets. There 
has come to be a greater and greater dearth of 
truth, justice, religion and love in the world, and 
the purest of all doctrines has given place to the 
basest kind ot* selfishness. 

But the Lord has not forsaken His children ; 
He still wishes to raise them from their deep 
degradation, if they will only yiold tliom^elves up 



20 

to His divine guidance. But man, absorbed in 
the eager pursuit of material welfare, appears 
incapable of being awakened, except by mis- 
fortunes, sorrows and sufferings. Thus only can 
he be brought to look into himself; thus only 
does he become convinced of his faults and sensi- 
ble of his own spiritual misery. lie must repent ; 
for without repentance, there is no road to good- 
ness nor to a pure and holy life. To every one 
after the measure of the capacity of his soul does 
God send sufferings and distress, as a means to 
raise him from his fallen condition. Man, con- 
sisting as he does of soul and body, his suffering 
must necessarily be of a two-fold nature, so as to 
make him rise again from that degradation into 
which he had been dragged by the folly of his own 
moral weakness. For those who are yet wortli 
saving, the sufferings are both of body and soul. 

The hodily sufferings comprise all ailments of 
the body : pain, sickness, and the king of terrors — 
death ! The more we indulge in the delights of our 
senses and the gratification of the external man, 
the more will our body chastise its tenant, the 
soul ; and the more shall we feel oppressed in our 
mental activity. 

Matter, indeed, reaps heavy vengeance for hav- 
ing been thus allied with its master, the soul. 
Weakness, diseases, malformations, and all sorts 
of bodily ailments, are the natural consequences 
which the Lord allows^ hut which we hring on 
ourselves hy our own faulty often thereby preparing 
for ourselves indescribable agonies of pain. 

The sufferings of the soul are disturbances, 



21 

weaknesses, diseases of the understanding, affec 
tions of the mind. The tortures from ungratified 
passions, such as avarice, pride, inordinate craving 
after honors, etc., belong to this class. So do 
losses, humiliations, shame, and many others. 
The greatest sufferings of whicli the soul is capable, 
have for their result either the meek and hnmble 
acknowledgment of having misunderstood our sys- 
tem of life — or the denial of God, the refusal of his 
aid, and a haughty over-rating of our own mental 
strength, ending in gross Materialism, despair and 
incurable madness. To the capacity of each indi- 
vidual are these several kinds of suffering adapted, 
so that also families, communities, nations, and all 
mankind, have to suffer in proportion. 

History bears witness to the melancholy disap- 
pearance of entire nations ; and as a father who 
educates his child, disciplines it for its transgres- 
sions, so also does the Heavenly E-uler educate 
His creatures, and mete out their punishments. 
History, viewed in this light, has been nothing 
but a record of the education and development of 
mankind, under the guidance of their Maker. 
The father, before inflicting punishment on his 
child, warns it repeatedly ; he then even begins 
with a light punishment ; and if that proves una- 
vailing, he resorts to a heavier correction. Thus 
also does the Lord admonish His chosen people 
through His prophets and inspired seers ; but if 
they remain deaf to these admonitions, then lie 
first sends some smaller calamities and sutterings, 
before consuming: His hardened and rebellious 
creatures in His wrath. Thus it was in the times 



22 

of the Old Covenant, with the Israelites ; thns it 
was also in the New Dispensation, when the Jews 
crucified their Saviour ; and thus it has continued 
to be ever since through the whole history of man- 
kind, down to our ow^n day. The prophets of old, 
the Apostles, and many God-inspired seers who 
have appeared from time to time, are living wit- 
nesses to it. Nevertheless, we must not believe 
that all prophets are true ones ; neither are all 
prophecies true. Jesus himself says : " Bew^are 
oi false prophets !" Many prophecies, moreover, 
have been wrongly interpreted. Such are especi- 
ally the vain and fanciful attempts which have 
been made to explain the Revelation of St. John. 
All times which are full of great and important 
events, have their prophecies and warnings. Our 
own time is pregnant with such events ; and from 
all sides do we see the clouds gathering around 
the dark horizon ; for only in the dark night do 
the evil-disposed come together and plan their 
nefarious and criminal designs. Such a Satanic 
hot-hed of evil is. jPqpery, now making strides in 
all parts of the world, to regain the power which 
has been wrung from its hands- — heedless as to the 
means by which it may accomplish its wicked 
ends. Among those means, we should not forget 
to number the Ecumenical Council called to the 
Babylonian city of seven hills. We doubt not but 
it may be of interest not only to candid and well- 
disposed Catholics (leaving aside the priest-ridden 
bigots), but also to every member of the dissenting 
churches and other differently believing commu- 
nities, to learn something further aiout the issue 



23 

of that war which this largest and most Satanic 
institittion on earth (not unlike those who would 
assail Pleaven in their rebellious designs, and 
unthrone God Almighty, the Creator and Lord of 
the universe) hegan many centuries ago^ in arro- 
gance and luiclcedness. 

. This and other urgent considerations of a high 
order have prompted us to make public these 

i^rnpjjEries in rtgnr& tn \\)t tomnfnll 

The following twenty-four magic figures were 
discovered as far back as four hundred and fifty 
years ago in the chartist cloister at Nuremberg 
(Bavaria) ; but not until a later period were they 
explained by Doctor Theophrastus Paracelsus, of 
Hohenheim. For those of our readers to whom 
the person of Doctor Paracelsus may be unknown, 
we subjoin the following short sketch of this ex- 
traordinary man, so hated by his cotemporaries 
and so wrongly judged even now. 

Paracelsus (Philippus Aureoliis Theophrastus) 
Bomhast^ called Yon Hohenheim^ was born at 
Einsiedeln, a small town near Zurich (Switzer- 
land), in the year 1493. ITis father was a licen- 
tiate of medicine, and well versed in sciences. 
He educated his son with great care, and for his 
scientific instructions, he placed him under the 
charge of the celebrated Basilius Valentinus, one 
of the greatest alchemists of his tinie. Thus this 
extraordinary man, endowed as he was with very 



24 

superior talents, flourished at a period in which 
the study of the God-like art of healing had been 
degraded into a scholastic squabble (just as it has 
been in this year 1869) — a period during which 
the disciples of Galen, through their shallowness 
and love for disputes, had become nothing better 
than miserable quacks. 

Paracelsus being one of the greatest chemists of 
his time, soon became disgusted with the con- 
coctions of medicines after the Galenic receipts. 
Experience too, taught him that the disciples of 
Galen had no success in any disease with their 
bleedings, purgatives and emetics (for therein 
consisted their whole apparatus) ; and that exe- 
cutioners, quacks and the like could boast of 
happier cures than the scholasts. He conceived 
the greatest hatred against the Galenic art, for he, 
a genius, could not follow their traditional doc- 
trines. "I did," says Paracelsus, " embrace at the 
beginning these doctrines as my adversaries have 
done, but since I saw that from their procedures 
nothing resulted but death, murder, strangling, 
anchylosed limbs, paralysis, and so forth, that 
they held most diseases incurable, that they em- 
ployed in all cases syrups, laxatives and the like, 
therefore have 1 quitted their wretched art, and 
sought for truth in any other direction. I asked 
myself, if there were no such thing as a teacher 
in medicine, where could I learn this art best ? — 
no where better than in the open book of nature, 
written with God's finger. Through this door I 
entered — nature was my guide, and not a miserable 
apothecary's lamp." 



25 

Having subsequently traveled over tlie then 
known world, lie spared neitlier pains nor industry 
to enlarge his mind with much useful knowledge. 
^' I have followed the art," said he, " even to the 
danger of my life, and I have not been ashamed 
to learn from quacks, executioners and barbers." 
Provided with a rare treasure of w^isdom and ex- 
perience (extraordinary for his times) he w^as 
called to teach at the University at Basel (Switzer- 
land). He made many enemies, particularly on 
account of the somewhat rough language witli 
which he handled his adversaries. But his greatest 
enemies were his own pupils, to whom he did not 
divulge all his secrets, and the apothecaries, 
because his receipts were too plain. " These," he 
said, "' are my enemies, because I do not help to 
empty their vials ; my receipts do not consist of 
from forty to sixty ingredients, like those of the 
Galenic doctors ; my duty, however, is not to lielp 
the apothecaries, but the sick." 

In the high art of healing (of which, by the 
way, the physicians of our own day understand as 
much as a grave-digger about architecture), we 
look at him as a beacon, as a philosopher. Few 
have equalled him. He died at Salzburg (Austria), 
by the hand of an assassin. 

In giving the explanations of the following 
figures, we have retained and in a measure imi- 
tated the sti/Ie of the old German translations (the 
original being in Latin). We invite the reader to 
follow the description of these magic figures atten- 
tively. They arc presented here in their antique 
shape and original rudeness. 



27 



Fig. I. 




29 



Tlie Pope is seen witli. two bears ; into tlie moutli of one 
of tlicm lie pours down gold. 

This figure presents to us the Pope and his 
clergy. He has abandoned himself to wicked- 
ness, pride and luxury. "Who could gainsay that 
this is an ungodly life ? nobody ; but as it easily 
might be seen that there is nothing holy in him, 
he is cunning enough to gag the mouths of those 
who might find him out, in order to make theni 
keep their peace ; for the bears, which stand near 
him, signify those people who would feign tear him 
to pieces. But they open their mouths and swal- 
low the gold. We see thus the whole clergy 
moulded after the Pope's fashion, and those who 
would not receive of his gifts cannot live ; for not 
from among the popes does God choose the 
preachers of His Word, but from among others. 
Peter, the fisher, and Andrew, were not descend- 
ants from Caiaphas, nor from Annas; nor will there 
arise a true prophet from among the popes. The 
figure then signifies that not only the Pope, but 
all his friends and enemies also, are comprised 
within it, not seeking aid from the Holy Ghost, 
but stopping the mouths of the bears, and re- 
maining indifferent. 



31 



Fis. II. 




33 



Here tli-C Pope is represented vritli a cross, pusliiug liis 
staiT down tlie tliroat of tlie eagle. 

This signilies the Pope in the name of all the 
clergy ; the staif has a crook, the eagle is at the 
feet of the Pope, who pushes the crook down his 
throat. All comfort and hope of all the po23es 
come from the French ; but as the emperor is 
his master, he must try to use his cunning against 
liim. Like the wicked wife, who in order to avoid 
the lashes of her husband, tries to overpower him 
by means of her friends. The Pope likewise seeks 
the aid of the French, who make the emperor 
keep his peace, for he must yield lest war be 
brought upon him. You must know, then, that 
all those who are friendly to the Pope, act in such 
a way that he who would be above hun, is kept 
down by them. 



35 



Fi<?. III. 




37 



Cjje €\)ixi /igmt. 

A Pope lioldiug a banner is kneeling before a liand ; a 
fox liangs on to liis coat. 

The explanation liereto is : tlie liand is the hand 
of God. Now, there has been a Pope who re- 
pented and accused himself before God, Avho gives 
him his blessing. Therefore w^e also see the ban^ 
ner behind him turning towards God. Now, there is 
the fox behind him pulling his coat, the magic mean- 
ing of which is, that the self-same Pope is a fox in 
*his heart, giving good words to God. He is fasting, 
and has quite a godly appearance, whilst he is full 
of cunning. Magic would make us understand 
that as he is looking towards God, and the fox 
is behind him, the hand blesses him accord- 
ing to what is in his heart. The Pope has 
meant to receive tlie true blessing, whilst God, 
knowing all, has given him a blessing according 
to his merits. The priestly order mean to do well 
Avith mouth and knees, but they are, in fact, noth- 
ing more than foxes in priest's garb ; for the magic 
meaning would make us believe tliat the fox may 
still be seen in the garment. Christ lias never 
ordered it to be worn, nay, he compares one wear- 
ing it to a grave outwardly clean, but inwardly 
rotten. The banner behind the Pope means 
worldly power; no apostle wore it; the Pope, 
l)eing now so rich, recpiiros cunning. 



38 

He commands in two realms — in the spiritual, 
by praying and kneeling ; in the worldly, by cun- 
ning. Magic esteems every one sailing under, the 
same colors a true servant of the devil. 



39 



Fis. IV. 




41 



;ijE /niirtti /igmt. 



"We beliolil the Pope strangliiig an Gagle ; near liiui are 
some geese, roosters and a gray friar. 

Tpie meaning of this figure is the arrogance of the 
priests in all things ; they strangle, through their 
Pope, the eagle which represents the Emperor ; 
and we see also geese and roosters which stand 
for lay brothers, to be strangled by the common 
priests. "We find a report by means of the magic 
that common people are done away with, in an- 
other manner than that which the Pope uses 
against the Emperor ; for you must know that the 
Church of Pome will not be governed unto its end 
by the Emperor. He will not perish, nor his sub- 
jects, through the power of the Pope, but through 
false apostles and prophets. Take heed, therefore, 
not to turn away from God, cunning is too deeply 
rooted ; you would do well to keep your hearts 
clean and separated from your mouths. The tri- 
dent in the Pope's hand, means the false power in 
the hands of the priesthood who boast of deriving 
it from the Trinity. The trident beino; turned 
downwards, means loss of power. The friar in 
the ])icture stands for all orders ; for since the times 
of Barbarossa, there has been no moiik icho has 
done anythiiuj hut cheating one asiocU as another. 

According to the decree of magic, you nuist not 
trust the monks, for they are the anti-Christ and 
false prophets arising from Popery. IFc will have 



42 

for himself the rabble, and rule with it, that is 
Trith those \vho Avill rear roosters and geese, and 
the Pope will lose his power over them ; the 
eagle, however, he will strangle. The prophetic 
monk will have for himself the common people. 
Take care, therefore, of vonr conscience. 



43 



Fis. V 




45 



Cjie fM) /igure. 

Tlie Pope on Iiorscback, riding stway ; beliiiid liim a 
woman in a door. 

A HOUSE lias been built, and in its door-way 
stands a woman. Now, the Pope turns away from 
her, with a falcon on his hand. This means as fol- 
lows : The house is the Church whereof the Pope 
is master. Eiding away from it, signifies that he 
will . never return. Since the Pope is master of 
the Church, he ought to stay in it, and not go 
away. As he goes hunting, we must consider him 
no longer its chief. Piding away from it, is a sign 
that he has lost his power over it ; it means also 
an expulsion. Any one has the right to capture 
him, for he has been banished from the Church. 
Now, if he is killed outside of it, he is no saint ; 
had he remained in the Church, he would have 
been sainted. 

The woman in the doorway laments over his 
riding away. The beginning of the destruction 
of Churches is to be found in the fact that there is 
no one to guard them. Their power has gone. 
The woman predicts that his riding away will be 
the end of his Churches and of himself. She 
wants him to come back into the house of peace ; 
hut lie turns to the xcovld^ lust and 2)vi(Ie ; he 
ahandons the Churchy and this is the destruction, 
of his realm ^ and the heginning of riot and dis- 
content in the Churches. As he holds a falcon 



46 

instead of his key, and a horse instead of his mitre, 
we see the sibyl mourn over it. The eat not being 
at home, the mice can play. Being away from 
home, his household get in disorder and mutiny, 
and scorn him. On his return, he will find his 
house shattered and his dominion changed. This 
ride signifies that the good living of the Pope is 
the cause of heresy and its doctrines. 



47 



Fig. YI. 




49 



€\)t $ix\\) /igitre. 

Here we see tlie Pope \^'itli liis Key, and a menial striking^ 
liim witli a elub. 

The cat being away, tlie mice dance. This is 
the cause of the riotous life of the Church. All 
the world is in uproar against it. All the mean- 
ing of it would be that there is a riot against the 
Church and the Pope, therefore he and his priests 
fly. The man witli the club means the common 
man, the warrior, and all those who have been in op- 
position to priesthood. They make the Pope and 
the priests flee ; he, however, is not killed, for the 
Popes are not yet put aside ; they will remain ; 
they have stood the battle, and still retain the 
key. We read in this figure that those who chase 
him away, must risk their lives and lose them. 
The head at their feet, means that the one beating 
the Pope will lose his liead. He who would punish 
others, must know whether he has the power to do 
so, and whether what he does is done conscien- 
tiously. However wicked tlie thief, and Iiowever 
well deserving his punishment, it does not free the 
executioner from the guilt of having shed blood. 
He wlio would undertake to be judge, must liavc 
a pure conscience. 

The man with the club is a wanton ; it will be 
a wanton people who will execute the punishment. 
Although the punishment may not be Avrong, the 
people v;ill I'cap no benefit from it, f^r they will 



50 



be judged as they have judged; cities, lords and 
others not excepted. He who would punish, must 
look into his own conscience, so that the punish- 
ment he has inflicted may not become his own. 
God will not overlook the executioner who puts 
the murderer to death. 



51 



Fig. VII. 




53 



€\)t §mni\) fi^wxt 

Here we sec tlie Pope vritli a- lamb, womidiiig it "witli a 

siTord ; lie lias near liini a naked monster, looking like 

a Pope, and a rod in tlie left Iiand, two keys 

in tke riglit one. 

This figure represents the sale of Christ, and 
the false faith in his blood ; for we see tlie lamb 
killed with the sword that sticks out of the mouth 
of the Pope. He kills it with his mouth and sells 
it. The lamb means Christ. To spill his blood, 
means to live in riot and debauchery. The mon- 
ster near it helps the Pope to hold the keys. This 
means a change in the sacrament, and that a new 
Pope has come; he acts with cunning, but he 
serves the blood of Christ falsely, and the heretics 
take hold of the sacraments, as the monster would 
make us believe. This Pope represents another 
Judas. We are given to understand that the sac- 
rament will undergo great changes ; the Holy 
Ghost will abandon it. The rod in the hand of the 
Pope is fresh and green ; so will also be the punish- 
ment. The ancients having transmitted truth unto 
us, Ave ought to retain it. Look at the figures — 
the monster, the murderer, and the lamb ! Take 
lieed not to kill yourselves, nor to become mon- 
sters. There will be no true understanding of the 
flesh and blood of Christ, unless the sects die out 
like the fig tree / then the Holy Ghost will come. 



00 



Fig. VIIL 




57 



Cjie Cigjjtjj /igure. 

Th.e Pope ruling over lieavcn, eagle and imperial crown. 

We see the falsehood of the Pope and his adhe- 
rents in this picture. He points to heaven, as if lie 
hadpower over it. The power in heaven, however, is 
not to be understood in the ordinary sense ; he who 
would rule in it,niust guide the flock on earth so as 
to lead them to it. The Pope nnderstands it to be 
different ; he thinks that having powder over heaven, 
he can command also on earth. He affirms that he 
commands both in heaven and on earth ; therefore 
we see the eagle and crown at his feet. This is en- 
tirely WTong. Neither is the earth nor heaven 
his, nor has he the command over the eagle and 
imperial crown. Know, tlierefore, that the figure 
stands for nothing else but for the lying priest- 
hood. All the figures indicate the Pope's wicked- 
ness in lying ; the magic hereto indicates the 
lies of the Pope^ and the hoasting of possessing 
what does not belong to him^ having no might nor 
right. 

Let ns compare the dominion of the Pope to 
that of Christ, wlio says, '' My kingdom is not of 
this world." The Popes assert that they possess 
power on earth too, which was not Christ's teach- 
ing. They would be like Mahoinmed, whose 
faith is based on riches, splendor, and power. 
Like unto him, they wish to subdue the emperor 



bS 

and world ; to elevate the ivdiglou of Christ that 
it may outshine all others. Thinking to command 
the world, thev think also to spread the religion of 
Cliristj not considering that He condemns them to 
licU with all their riches. Do not allow Yourselves 
to be seduced, for no priest should possess the value 
of a farthing. Whatever it be, or howsoever small it 
be, it belongs to Satan — table, bed, bench, keys 
and all ; they should own nothing ; for having one 
farthing, they might claim more. As little as they 
can call heaven and earth their own, so little 
should a cent be called tlieirs. For Peter and James 
renounced all worldly possessions, and we cannot 
believe that they are God's. As long as they 
cling to worldly goods, we cannot look at them as 
successors of Christ. 



59 



Fig. IX. 




61 



€\}t J^intjj fi^mt 

TUe Pope is liere seen witli two keys, tlie staff falling at Uis 

feet. He lias near liim tlie bloody liead of a lamb, 

and a serpent in Ills band. 

Observe in this figure the beginning of warn- 
ing to the Pope, and of a period wlien his evil 
deeds excite public attention, and must be re- 
pented of and renounced. This is represented by 
the rooster at the hour of his crowing. This 
crowing announces to the Pope and his clergy that 
it is time to rise, as it did once awake Peter and 
the master of the house. The lamb being wound- 
ed in the neck, signifies that Christ has been 
wounded in His most sensitive place. A greater 
wound could not be inflicted on Him, for its head 
was separated from its body. Know, therefore, 
tliat the time is nigli. Christ has been martyred 
enough. The rooster crows. 

The Pope lias a bag filled to the brim with 
gold, so that he can hardly carry it. Pride then 
makes him cast away his stafi*, for the money 
occupies his mind fully. There is another 
meaning in this, namely, the clergy has arrived 
at its highest power, not only as regards riches, 
but also in cunning, subtleness and seduction, 
after the manner of the Pope ami his heresy. 
This is the summit of their power, for never 
will they acquire a greater scope for their tricks, 
nor will their power for destruclion become 



62 

larger. You must know, also, that as tlie rooster 
lias crowed, tlie hour is nigh, the beginning of the 
day. The sun is rising, and it is time to rise. Day 
and niglit are to be parted ; the false power will 
fall. Fopery will le driven from the loorld, and a 
light will shine, not unlike that of the sun IreaUng 
forth after the night; and the time of joijfor all 
the world shall daion. The Pope, the heretics, 
the preachers of heresy, who are false prophets, 
false apostles, will cease to exist. They will dis- 
appear like the night, with all their cunning, 
all their wisdom, and all their riches ; and eveiy 
one will walk in broad daylight, in the splendor 
of the sun. 



63 



Fig. X. 




Cjie €ent|i figure. 

Tlie Pope is standing in tlie crown, liolding a razor in liis 
liand. At his feet is a ^volf ^witli a s^vord. 

, The wolf here appears to attack Popery. He 
grasps liis sword, and with it power and dominion. 
Magic gives ns to believe that these wolves are of 
the scorpion species ; for the wolf represents the 
peasants, who will be the first to attack. The 
razor in the Pope's hand attests his consecration. 
The consecration of the Pope and all the clergy 
may be likened to a razor. The razor in his hand 
is the emblem of power, and by losing it he loses 
his power, aiid is no more than any other mortal. 
God never intended to place heavenly power at 
the discretion of the Pope. Tlie Pope standing 
in the crown, and not on it, means tliat he is like 
a king in his realm, defended on all sides. The 
peasants will be the first to drive Iiiiia from his 
stronghold ; the sword will be Avrested fi'om him, 
and the razor with Avhich he liad shorn others, will 
be tnrncd against him and his adiicrents. Magic 
gives ns to nnderstand that the crown comprises 
all his dominion, and the clergy over which lie 
rnles. Although he appears to be strong in his 
dominion, it will be w^rested from liim, like the 
crown, the sword, the keys, and the razor. The 
downfall of Romanism and the Church is at hand. 
The Avolves will tear them to ])ieces, juirfladarhj 



66 

those who lelong to his caste. However, this is 
only the first attack against him and his adhe- 
rents ; his power will be weakened, but not quite 
annihilated. Tlie wolf, so magic tells us, stands 
here for a priest, and wolves will attack him. He 
has consecrated them, and they will turn against 
him. 



67 



Fiir. XI. 




69 



Clje (Bleoentji fi^mt 

Here stands tUc Pope, lioldiiig two keys in one liaiicl, up- 
lifted by an angel ; in tlie otlier Iiand lie liolds a 
rod; at liis feet a peacock, Tvitli tlie tail 
spread ont. 

Tpie former figure indicated the loss of the 
sword, which would fall into the hands of the 
wolves. As we know already that in tlie magic 
Language wolv^es stand for priests, we must believe 
that they will be the ones to make an attack, and 
hold the power, w^hich in their turn they will lose. 
God will send an angel to take the power from them, 
and after its loss they will no longer be able to 
bind and unbind. The confidence placed in them 
will be lost, as well as the immunities of Poper3^ 
'No one should then be led to believe that the 
power of Popery will he everlasting, AVe read it 
in all magic and in all constellations. 

The Pope will lose all his power little by little, 
and like a tree that is withered, will be cut down, 
for the dry rod in his hand shows liis decline and 
vapid fall. That which grows suddenly, also 
perishes suddenly ; but it is not so here, for wc 
read in the Word of God that the fig tree suddenly 
dried up and grew no more. The rod signifying 
punishment, would Indicate that he carries his pun- 
ishment in his own hand, like an unruly pupil who 
is punished by his schoolmaster. The peacock Avhich 
appears to gladden his sight, iiulicatos that the 



70 

Pope will aj^peal to Austria^ and that she will give 
him help. Magic says that a peacock is a merry 
bird, the emblem of Austria, and is at the side of 
the Pope to sustain him. Notwithstanding the 
punishment to which the Pope will be subjected, 
he will be upheld by Austria. The angel lifting 
uj) the keys, is a sure sign that the grace of God 
has departed from the Pope. None of those who 
assist hira will he saved. Timely circumstances 
will help him^ lut he will not be helped hy God. 



71 



Fig. XII. 




73 



€\)t CiuElftlj jFigure. 

Here is tlie Pope witli a Pilgrim's stalT, and before liim 
a Man in armor, vi^itli bloody swords and spears. 

The last two figures represented tlie misfortune 
and downfall of the Pope, through the Wolf and 
the Angel — the third misfortune he will receive 
at the hands of warriors. The Pope will become 
a pilgrim and a stranger in Pome. The iron-clad 
man indicates that he will be driven from his seat 
by war ; but the warrior wull not attempt to take 
the life of the Pope. Though death is threatening 
him, the hand which is outstretched from the 
clouds turns the v;rath of the warrior away, the 
punishment of being driven from the scat is 
enough for the present. So anxious is the man to 
take away tlie Pope's life, that he wrathfuUy 
wounds himself by grasping violently the sharp 
edge of the sword. The wrath of the Lord is soothed. 
Swords and spears mean war, rebels and multitudes 
of warriors. The stars signify that the hand of the 
Lord turns the sword away, that the Pope may not 
entirely perish ; for, all that happens to us on earth, 
is decreed in heaven. Although that magic would 
make us believe that the end of the Pope is at 
hand, the decree of God is different ; lie breaks 
the power of the Pope's adversaries, so that he 
may have the opportunity of reforming ; for God 



74 

is very lenient; it is long before lie punishes the 
wicked. 

Tills is the third in the scries of the trials in- 
flicted on the Pope. AVe see him now driven 
from his liome. Harken, ye most obstinate of the 
Popes ! What else but luxury is meant to be 
driven away — for luxury is at the bottom of all 
this trial. What is the Pope to be punished for? 
For his fasting, his praying and confession ? No! 
But for his falsehood. God in his kindness will 
not as yet deprive liim of his office. 



FiV. XIII. 




77 



€jjE Cjjirbentlj fi^mt 

The Pope surrounded and attacltcd by tliree bears, two at 
liis sides and one on liis liead. 

The decree of God being passed, another pun- 
ishment follows. The bears attack the Pope and 
will ultimately swallow him. One will take hold 
of his head, that is to say, the Pope will be op- 
pressed by the raging bears and torn to pieces by 
them. The three bears signify that t/ie faith will 
he divided into three 'parts. Three new faiths will 
arise. And as the bears feed on prey, so will the 
Pope be torn to pieces and devoured. The three 
creeds will not occupy the office of the Pope as 
they hoped to do ; one, however, will. The bears 
doing away with the Pope are like dogs attack- 
ing a man ; they do not become angels, but 
remain bears. These, and not angels, make 
the attack. Magic tells us that the bears 
stand for men who live on spoils ; they de- 
vour out of envy, hatred and avarice. From their 
nature we are led to believe that devils, and not 
angels, will cause the ruin of the Pope. His own 
followers will attack him so terribly that he Avill 
not find any comfort in his book ; all that will be 
left him, is to own himself to be a liar and a cheat. 
The bears will perish as bears do perish. After 



78 

the Pope and the tears shall have perished^ the 
Millenniitm will hegm and the true understanding 
of faith ^ love and hope,^ 



♦That mil be the Xew Church, the New Jerusalem. — [Bemaek 
OF THE Editor. ] 



Fii?. XIY. 




81 



The Pope is seen witli a banner in liis Iiand. A dove 
and a serpent, speaking to eacli otUer, 
are seen at his side. 

This j)icture indicates the arrogance of the Pope. 
Althoiigli the punishment mentioned in the pre- 
ceding figure — the bears eating his flesh — shall 
take place, the Pope nevertheless will continue to 
be arrogant. The serpent signifies the devil Le- 
viathan, and the dove the Holy Ghost or the voice 
of God. They are having an altercation ; the 
Pope, bearing a banner, is looking on to see the 
Holy Ghost fighting against the devil. He bids 
the devil to quit the earth ; against which the 
latter is combatting. The Pope then turns away 
from both, and says in his wricked heart : the ban- 
ner is mine, that is Pome, and all the followers of 
the Pomish Church. Mine also is power and the 
world. I have no need of you ; I have already 
reaped my harvest ; I have fattened my sow ; do 
as you please ; I have my share. And he turns 
away from them in the belief that he no longer 
needs them. We see herein liis arrogance and 
froud liaughtincss^ which he does not relinquish. 
Neither the devil nor the Lord^ so he thinltSj have 
anything to do with him^ he is his own itias- 
ter. He also imagines that no one can de- 
prive him of what he holds from Peter and 
Paul ; that lie needs neither of them any 



82 

longer. Having tlie power in his own hand, he 
believes himself to be able to rule. The devil, if 
he should need him, would be at his command 
too^ and icould obey him. He continues to be sin- 
ful and arrogant, and grows in wickedness. He 
does not heed the punishments that are inflicted 
on him, one after another, and those which are to 
come yet ; but he boasts of the freedom of his 
banner, and of his book. The Word being eternal, 
he believes that he will hold the keys too forever. 
No one can take them from him ; but, like Judas, 
who was an Apostle chosen by Christ, and was 
still a traitor, so will the aj)ostolic power be taken 
from the Pope and another be placed in his stead. 



83 



Fig. XV. 




85 



€^t fiiiml^ figure. 

Tlie Pope -wearing liis tiara, wlilcli is puslicd down by 
a unicorn. A man, confessing liis sins, kneels 
before bim, and be absolves bim. 

There is no end to the plagues yet ; many more 
will come up, for the Pope relies too much on his 
own power. This figure indicates that the Pope 
will be deprived of his power of absolving sins, of 
binding on earth and in lieaven, and all this on 
account of his whoredom. The unicorn being a 
very clean animal ; has such a sharp scent that it 
discerns a virgin ; this animal stands for God, 
who knows all. The unicorn, which is seen push- 
ing down the tiara of the Pope, is a sign of his 
degradation. His office and all his appurtenances 
will be taken away from him. - This is the follow- 
ing plague, and almost the last, whicli God has 
decreed. Godtakesaway allhis freedom and allhis 
comfort ; he is like a dishonest captain, who is de- 
prived of Jiis office and becomes an executioner. The 
Pojpe will he dethroned^ his tiara taken from him^ 
and his power will never return to his followers 
and name. All the fruit of the tree, that is to say 
the priesthood, will also be deprived of its power, 
and the tree will wither. Zike the weed which is 
torn iq) and cast into the fire^ icill this evil he 
nprootcd and also he cast into the fire, Tliat will 
be their last judgment-day — their downfall and 
condemnation. ]>ut it will not be the judgment- 



86 

day of the blessed ; for after this day another will 
come, and all the inhabitants of the earth will re- 
joice and live in peace. The fruits of the tree 
will no longer pollute the earth ; the devil, in the 
shape of the serpent, will be cast into the fire of 
the lowest hell. The Man on earth will be guilty 
of no heresies ; no false apostles will appear to 
him, and no false Cliristians shall tlrere be. 



87 



Fig. XVL 




89 



Clje $ixtm\\) /igitre. 

Tliere stands a Monk ; in one liand lie liolds a rose, in 
time otlicr a sickle. On one side a fire-poker, 
and on tlic otlier a naked tliigli. 

Tins figure lias the following meaning. Like 
tlie rose wliicli smells sweet in May and rejoices 
every one, whilst it withers in the fall and nothing 
remains but the barren bush, so will this Monk be 
sweet to the people. The multitude wdll run to 
hear him ; but a time of drought will follow, 
nothing will remain but the barren bush ; that is, 
empty words without flavor and taste. The sickle 
means that as every thing is hewn down with it, 
plants and weeds, so will good and evil be cut 
down and cast into the fire. This is indicated by 
the poker. The naked thigh shows that there w^ill 
be a great uncovering of whoring, so great that all 
hearts will be laid bare, and whores and w^hore- 
mongers will be known. All evil deeds will be 
uncovered : the naked thigh is the wickedest and 
the most far-spread whoredom ever known. The 
Monk shows that there will arise a man who will 
be listened to with great admiration by the nnilti- 
tiide ; but hrs autumn will come too, and he will 
wither. lie will cut down all that is good and 
evil, lie will spare nothing, and inflict much 
trouble. His autumn will be like a iirc, in which 
he will bo cousumod like wood. The instruments 



90 

at Ills feet indicate that he cannot escape, for thej 
surround him on all sides. After his mission shall 
be fulfilled with the upper signs, he passes on to 
the lower — the reign of whoredom and the con- 
suming by fire. In this manner will be consumed 
all the good he has done. 



91 



Fig. XYII. 




93 



tflje Itnttibetitji figure. 

Tlic Emperor ami Empress bcliincl a cwrtaiii ; before it 
tlie Pope, at \^liose feet lies an ox. 

The Pope will receive help from the ox in his 
undertakings, and protection in need ; but the 
work will be so difficult that the ox will grow 
tired to exhaustion, and lie down at the Pope's 
feet, and will be killed. Magic shows that the ox 
means the Swiss, the Pope's guard, who will fight 
for him ; but they exhaust themselves in their ef- 
forts, and they will be of no avail to him ; that is 
to say, that the Pope will loose his power, and 
great distress will come unto him. The Emperor 
and his wife behind the curtain shows that Popery 
will be raised again, for the peacock (Austria) 
means w^ell with the Pope, and will continue to 
do so. Know, then, that although the destruction 
of the Popish realm has been predicted, the Em- 
peror will continue in his belief in the power of 
the Pope to open heaven. This will mislead the 
Emperor, and thereby the Pope will rise again 
with the hope that his power, his honor, authority 
and riches will still remain. The Pope and the 
ox will succumb ; another will take the power, 
but the Emperor will restore him. This, however, 
will not be of any duration, for the tiara lias been 
taken from him by God, angels have deprived 
him of his keys, the warrior has attacked him with 



94 

the sword, etc. IN'othing will be of avail ; nay, 
the empire will find its ruin in it ; and there will 
be no increase, but rather decrease and loss. 
With the growing idolatry the empire will decay. 
The higher the power of the Pope fdses^ the deeper 
loiU the empire sink. Tlie Pope will arise, bnt 
not the ox, which will be too much exhausted. 



95 



Fi-. XVIII. 




97 



€^t f igljfeBntlj /igure. 

We sec tlie Pope staiitliiig iipriglit, and a slic-bcar 

leans upon liiin, surrounded by young 

cubs sucking lier. 

After the downfall of the Pope and the ox, 
there will come a time when the Pope will grow 
hungry, like the young cubs. This visitation will 
be one of the last. The poverty and hunger will 
be the sign that the end of his dominion ajp' 
proaches. God having withdrawn liis hand, 
who is the Emperor that would protect and sup- 
port the Pope? None. He is fallen from the 
grace of God ; lie has been doomed to misery, and 
lie will suck his claws like a bear. Poverty will 
open his eyes. His last hour will come. He will 
grow wild like a she-bear deprived of milk for her 
cubs. She tears down every thing in her rage. 
This will be the fate of the Pope and his priests. 
But they will struggle to the last ; for riches and 
power being given up, the evil survives in the 
heart, and brings forth rage and excommunications ; 
therefore he is like a wild she-bear, which is more 
furious than the male. Empires deprived of the 
grace of God fall to atoms, not by any righteous 
man, but they destroy one another. Like a city 
where there is no unity nor security, one devours 
the other. Cities fallino; throiii!:h their own in- 



98 

iquity, not through the power of tyrants^ hut hy 
combatting against each other. No pious man will 
have a hand in the Pojpe^s destruction^ for he will 
perish through his own priesthood. 



99 



Fi-j. XIX. 




101 



€\)t fMmll) /igure. 

The Pope, before liim a fox liolding tlie Pope's banner 
and keys in bis moutli. 

This figure sliows the approacliing end of Po- 
peiy. The fox is one of the Pope's own household 
and tribe, for all that the Pope does he is doing 
with the cunning of a fox. The heretics are the 
fox, who wdll carry away the Pope's banner, and 
this will be the end of him. He retains neither 
keys nor banner, neither cities nor land, neither 
empire nor dukedom ; he is an outcast. His own 
foxes have driven him away with cunning. 
Through the heretics Popery will see its end, and 
this is the last of his number and tribe. Although 
many heretics have risen previously, nothing has 
been done to him ; but there have been many of 
them, and such a constellation has never before 
appeared ; but the rabble grows furious and is 
great, and the executioners are ready. 



103 



Fis. XX. 




105 



€^t €mnM^ jFignrt 

Tliere is a naked Priest sitting, and a peasant near Kim, 
and a box witli money. 

Who could possess less than nakedness and be 
deprived of all ? But tlie priesthood will be na- 
ked and deprived of all. None of them will know 
where to direct their steps, and the poorest peasant 
will be richer than they. This is the destritction of 
the Pope and his final deposition. He, the 
Pope, wdll be destroyed, and with him all his 
cardinals, patriarchs, bishops, orders, priests, and 
all — all wall be consumed, and finally also the 
heretics. 

They must all come to an end who live after the 
manner of the Priests^ ivho have heen anointed ; 
they all will go down^ one alone will remain^ the 
others will disappear like snow. Many wonder- 
ful events will come to pass before the Pope will 
sit naked on a hard stone. 



107 



Fiir. XXI. 




109 



€l)t €mnh]-kBi l^igure, 

Tlicre stands tlie Pope witli his tiara oif, giving it to 
slieep lying at liis feet. 

There will again be a Pope, but he will be 
pure and glorious, after the manner of Peter and 
Paul. His arrogance will be laid aside. His 
pride, too, his avarice and his overbearing power. 
He will be meek after the fashion of the Apostles, 
and the sheep lying at his feet will not be mer- 
chants, nor usurers, nor lawyers. Nor will they 
be adulterers, nor thieves, nor blasphemers, nor 
whoremongers, nor murderers, nor heretics. But 
the lives of the people will be unspotted and pure 
as the life of a lamb. And the Pope will radiate 
forth harmony and heavenly peace : these also 
will pervade his whole flock. And thus also the 
following figures signify : purity of heart of the 
Pope and his flock. 



Ill 



Fig. XXII. 




113 



€lje €uienh|-Herntiit ^Figure. 

TKerein kneels a Priest, on ^vliom an Angel pnts a liat. 

Know then, that not by man, but by the angels 
of God, shall the Pope be crowned. For all those 
who have been crowned by man shall perish like 
a tree that has been condemned by God. Man- 
kind shall have a Pope not after the fashion of his 
own laws, nor after that of the peasants and heretics, 
but after tlie will of God. The Pope (shepherd) shall 
again possess power by the grace of God, and he 
shall rule in the spirit of mercy and love of God. 
No one shall be allowed to say, make the Pope 
after my fashion, nor shall the choice of jiim be in 
the power of mortals ; and none will be elected 
by the judgments of men, which are all false and 
worthless ; and thus every thing effected by such 
elections is likewise false and idolatrous. But 
God will choose him, for he has chosen the first, 
and so shall he do the last, for His is the privilege 
and power, not man's. For if men could choose 
the Pope, it would be as it was before, the devil 
wonld be among them; for he is friendly to all 
such elections by self directed men. 



115 



Fig. XXIII. 




117 



€^t Ctnmtii-tljiti figure. 

Tlic Pope sitting in a cliair, Tiliilst Angels are Iiolding a 
curtain around liiin« 

The true Mass will be celebrated once more, the 
false ones having been set aside by the Pope with 
the razor, by heretics who break up his dominion. 
This Mass will be instituted by God, and not by 
men. The heretics having died, there will be no 
interference on their part. The Pope will then 
derive his power from God. Angels placing 
him in a chair and holding a curtain around 
him, give us to nnderstand that the Pope will 
he put on his throne hy angels^ and not hy 
men / his power lihewise will emanate from God^ 
and not from men. "What could be more becom- 
ing than the garments laid on him by the hand 
of angels, or the throne prepared for him by their 
hands, and not by those of men ; for his best orna- 
ment will be his following in the footsteps of 
Christ and his apostles. lie will restore to life 
those who are dead ; he will heal the sick ; the 
blind will sec again ; and the leprous Avill be 
cleansed. This will be the garments of angels — 
that hj his virines he will shine^ praising God the 
Father in heaven^ who gave them to him. 



119 



Fig. XXIY. 




121 



Clje Cuimtii-fflurtlj ^-Igiiit. 

Here tlie Pope places liis liat on a lamb M'itli seven Iiorns* 

This is the end, and signifies : tlie lamb with 
seven horns being Christ, the Pope Avill crown 
him, and thereby confess that Christy and not a 
Tnan^ is Pope y that Chrisfs is the power ^ and not 
man^s / for the Pope on earth is to he a perfecl {re- 
generated) man^ leaching his flock hy his example 
how to live in Christ. 

Tlius all will be united under his power ; there 
will be no discord, but there laill be 07ie shepherd^ 
even Christy over the seven races of man. Under 
his rule we shall then remain for ever, Satan 
will no longer have any power over us ; through 
all eternity we shall live and be full of joy and 
gladness. But all false Christians will have died, 
as well as all false apostles and false prophets. 
The heretics and itiibelievers too will have died; 
for their gods having perished, they must needs 
perish likewise. But hard and diflicult will it be 
for us to reach this goal ; many fountains will dry 
up, and many changes take place, before that time 
arrives. Before this comes to pass, however, there 
will perish all usurers^ all the rich., and all the 
children and princes of this world ; they will 
perish like a rahhle^ and he consumed^ and all vice 
and wickedness will have disappeared^ from the 
pathway of the godly. 



122 

Now, at the conclusion of these magic figures, 
we find it necessary, dear reader, to add a few 
explanatory remarks, without which the end of 
Popery might remain unintelligible. 

More than four hundred and fifty years have 
elapsed since the discovery of these magic figures. 
It will be easily perceived that the explanations 
given by Paracelsus are all brief and pointed. 
Every attentive reader will have observed that the 
greater part of these prophecies have been fulfilled 
witli wonderful precision ; he will see to what 
extent this has been the case ; yet he may possibly 
entertain some doubt, as Popery appears, accord- 
ing to the last three figures, to have no end. 

The end of Popery^ with all its power, both 
temporal and spiritual, and all its satanic influences, 
is given in the twentieth figui*e. In the time there- 
in predicted, Popery, and with it the Catholic 
Cliurcli^ vnll come to cin end. For, with its abom- 
inable adoration of saints, and its so-called divine 
service, the Catholic Church presents rather the 
appearance of a heathen than of a Christian wor- 
ship. How would Christ have appeared in his 
entrance into Jerusalem, riding on an ass's colt, 
had he been adorned with the hat of a Pagan 
bishop of our day, or with the tiara of a Pope ! 

Thus will disappear the Catholic Church, which 
is already dead spiritually. The 21st, 22d, 23d, 
and 21:th Figures sliow forth a neic state of the 
Church. In it there will be no Pope ; for the 
Lord icill he the Pojye^ living amidst His people^ 
as we read in the Eevelation of St. John (chap. 
21) : ^^ Behold the tahernacJe of God is icith men^ 



123 

and he will chvell with tJiem^ and they shall he his 
2)eoj>le^ and God himself shall he with them, and 
he their God. A7id God shall wipe away cdl tears 
from their eyes; and there shall he no more death, 
neither sorrow nor crying, neither shall there 
he any more pain : for the former things are 
passed away. (Rev. chap. 21 v. 1-4.) And there 
shall he no night there ; and they need no candle^ 
neither light of the sun : for the Lord God giveth 
them light ; and they shall reign for ever and 
ever. (Rev. cliap. 22 v. o.) 

iVor will there he any earthly Pope (in tlie for- 
mer or present sense of that word), hitt the Lamh 
icill he the Pope, as it is written in Revelation, 
where we read : '' And there shall he no more 
curse / hut the throne of God and of the Lamh 
shall he in it, and his servants shall serve him.^^ 
(Rev. chap. 22 v. 3.) This new state of tlic 
Church on earth will be 

€\)t nm €\)im\), nr tjie Mm ^nm\km, 

as it has been revealed by Isaiali (chap. 65 v. 17) : 
" For behold, I create new heavens and a new 
earth : and the former shall not l)e remembered, nor 
come into mind.'' Thus too it is written in the Re- 
velation (chap. 21, 22.) 

The following exj)lanations may serve for a bet- 
ter understanding of tlie new Church, called the 
" New Jerusalem." From the creation of the 
world down to our own time, there have existed 
in succession /b?^?^ distinct Churches on our globe. 



124 

One before the deluge, whicli is called the Adamio 
Church ; this was followed by the Noetic Church 
(that of IToah and his posterity) ; then came the 
Israelitic^ and finally the C%H5^m?z Church, whicli 
latter has now but an external existence. These 
four Churches are described by Daniel (chap. 2, 
31-43), when he relates how he saw the statue of 
ITebuchadnezzar in his dream ; and in. chapter 7, 
verses 3 to 9, when he speaks of the four beasts 
arising from the earth. In each of the four churches, 
four different changes took place. The first of 
these changes represented the appearing of the 
Lord Jehovah, and the redemption of man; this 
was the morning or beginning of a Church ; the 
second change represented its teaching, and thereby 
its day or progressive stage. Then the third 
change, its decline or evening ; and finally, the 
fourth, the night, end or termination of a Church. 
After the end of each Church, the Lord Jehovah 
comes to sit in judgment over the adherents or fol- 
lowers of that church whicli has passed aw^ay ; and 
to separate the good from the wicked. The former 
he elevates into heaven, while he condemns the 
latter to hell. ''^ 



* When we speak of a hell, dear reader, yon must not think 
of the hell that has been invented by imbecile Catholic priests, 
and which they have peopled with personal devils and Satans — 
a place Vv4iere the souls of the departed have to undergo all 
the tortures of the Inquisition, and are thus tormented in vir- 
tue of Papal authority. But, in its true sense, hell is a place 
of banishment for the souls of the deceased, who have neither 
any goodness nor any truth in themselves, nor any capability 
of receiving the same, owing to their own perverse and wicked 
will. Thus there are no 'personal devils, or Satans, for devil in the 
spiritual sense denotes the evils of hell ; while by Salan are 
designated the falsities of hell, both in contradistinction 
heavenly good and heavenly truth. 



125 

With those gathered around liim, the Lord Jeho- 
vah forms the new Heaven^ whereas the wicked 
constitute the new Hell, 

From this neic Ilectven^ the Lord Jehovah brings 
down " The New Church," or " The New Jeru- 
salem," of which St. John says (chap. 21, v. 2) : 
''And I saw the Holy City, the new Jerusalem, 
coming down from God out of heaven, prepared 
as a bride adorned for her husband." But this is 
done by means of the revehation of truths from 
His mouth, or by His Word, and through Inspira- 
tion. Both these divine operations united, are at 
the same time called " Redemption." Without 
the latter, it is impossible for man to be regener- 
ated and saved. Each of the first three Churches, 
after losing its spiritual vitality, has passed away, 
and been swallowed up by the next in succession. 
Thus the first or Adamic Church, which is to be 
considered as the primitive Chitrch^ existed 
before the deluge, by which its end or termination 
is allegorically described. The second, or Noetic 
Church, which is also called the ancient Churchy 
flourished chiefly in Asia, and to a less extent in 
Africa. It was desecrated through the worship of 
idols, and thus ca,me to an end. The third — the 
Jewish or Israelitic Church — commenced with tlie 
proclamation of the ten Commandments on Mount 
Sinai. It continued as long as the Word of God, 
written down by Moses and the Prophets, was 
faithfully observed, and until a profane disregard of 
the same, when that Cliurch also perished. This 
event took place at the time of the advent of the 
Lord himself, who is the AVord, and who was 



126 

nailed to the cross. The fourth is that which exists iu 
our own times, viz., the Christian Church, It has 
already outlived itself spiritually,and is near its end. 
For the end of a Church, and the consummation 
of its time, have come when it has no longer any 
genuine truth or any genuine good left ; when con- 
sequently both what is good and what is true have 
ceased to exist in it, so that in their stead evils and 
falsities have begun to reign. Then, nothing 
remains but uncertainty as to the existence of God, 
as to heaven and hell, and a life after death (an 
unbelief which we find now actually prevailing 
everywhere.) All those who have become con- 
firmed in the denial of a God, and all those who 
float in uncertainty between denying and affirm- 
ing, actually shun the light, and flee away from it 
into darkness. If they are ordained priests, they 
have a false and deceptive light in regard to all 
these things, and thus are like owls, cats and mice 
in the darkness of nio:lit. 

The end of those four Churches rendered the 
institution of ^ fifth Church necessary. The neces- 
sity of the latter is obvious, from the fact that in 
creating the world, the Lord had no other object 
in view than to provide a constant conjunction 
between Himself and mankind, so that man might 
live in Tlim. and He in man. From this may be 
inferred the principal condition for the permanent 
existence of each of these Churches, namely, the 
Tcnoicledge and achaowledgment of a God^ loith 
whom each and every one might hecome conjohied. 
This fundamental condition has, however, not 
been fulfilled by the first four Churches. For in 



127 

tlie primitive Churcli, which existed before the 
deluge, they AYorshipped an {7ivisiMe God, with 
whom no conjunction is possible. The same was 
the case witli the ancient Chnrch, which came 
after the deluge. In the Israelitic Church, they 
worshipped Jehovah, who is invisible in Himself, 
(Exodus 33, V. 18-23), but under a human form. 
For we see Him assuming the form of an angel, 
and appearing thus to Moses, Abraham, Sarah, 
Hagar, Gideon, Joshua, and to the Prophets. 
This appearance, however, under human form was 
but a prefigtcration of the Lord that was to come. 
Therefore also must the whole as well as the details 
and particulars of the preceding Churches, be 
looked upon as prefigurative and typical. 

The fourth Church, however, which was called 
Christian, did at least orally and externally pro- 
fess to believe in one only God, i7i three persons, 
each of which is looked upon as God himself — a 
Trinity divided asunder and not united in one per- 
son. They were obliged to believe in God the 
Father, God the Son, and God the Holy Ghost, 
each one of whom is invisible. Nevertheless, this 
one and invisible God has come into the world 
under a liumaro form, not only for the sake of 
saving mankind, but also to become visible and 
conjoined to men. 

Daniel, explaining the Dream of Nebuchad- 
nezzar, in speaking of the four empires, means the 
four churches ; and predicts that a ffth, or new 
church should follow, surpassing in splendor and 
in glory all the churches that had preceded, and 
vanished away in succession. He says (chap. ii. 



128 

V. 44), " In the days of these kings shall the God 
of heaven set up a kingdom which shall never be 
destroyed ; and the kingdom shall not be left unto 
other people, but it shall break in pieces and con- 
sume all these kingdoms, and it shall stand for- 
ever." This fifth, new and last church has been 
revealed by the Lord himself, who, in llis infinite 
mercy, disclosed its first or initiatory doctrines 
more than a hundred years ago, through a servant 
especially chosen and sanctified by Him. Tliis 
church was thereafter^ in reality^ established hy 
Ilhn in the year 1838, in one of the great cities of 
Eastern Europe^ and thus also began to exist ex- 
ternally and naturally. But, in that land of 
Herod, persecutions at once commenced, and the 
new-born infant (the new church) was compelled 
to flee to Egypt. There it must remain hidden, 
that it may grow and acquire strength, until the 
servants of Herod shall have become powerless, and 
the child be able to return in safety to E'azareth. 
"We must add that, in this fifth^ ne%o and last 
chtirch^ all other churches^ creeds and systems of 
religion^ without any excejjtion^ will he merged and 
swallowed up forever. 

For the reader who is not acquainted with the 
nature of this new dispensation, it must be of in- 
terest to learn at least the fundamental tenets 

AND general PRINCirLES OF : 

(Daniel, chap, vii., v. 12 — 13) and 
(Revelation, chaj). xxi. and xxii.) 



129 

The Heavenly Doctrines of the New Jerusalem 
are the following^ viz : 

I. Jehovah God is the Creator and Preserver of 
Heaven and Earth. He is essential Love and 
essential Wisdom, or Good itself and Truth itself. 
He is one in essence as well as in person ; but in 
Him there is a Divine Trinity, consisting of Fa- 
ther, Son and Holy Ghost ; as in man — Soul, 
Body and vital manifestation form but one being. 
The Lord and Saviour Jesus Christ is this God. 

H. Jehovah God as the Divine Truth, which is 
the Word, has (without, however, separating the 
Divine Good from himself,) descended to us and 
assumed human nature, in order to subjugate the 
Powers of Darkness and destroy their influence ; 
to reduce the Spiritual World to a normal condi- 
tion ; to prepare on Earth the way for a New 
Church, and thereby to accomplish the great work 
of Redemption. Tlirough suff*ering and tempta- 
tion He has glorified His humanity, by fully 
uniting it to His indwelling Divinity. All those 
will be saved who sincerely believe in Him, and 
have received this faith in their hearts as well as 
their minds, and who manifest it in their entire 
life. 

HI. The Word of the Lord, or the Sacred Scrip- 
ture, was written by Divine Inspiration. It con- 
tains a threefold sense, or a heavenly, spiritual 
and natural meaning. These three meanings arc 
intimately connected with each other by corres- 
pondence. In all these senses it contains Divine 
Truth adapted, in their several degrees, to the 
Angels of tlie tliree Heavens, as well as to ]\[an on 



130 

Eartli. As tlie Lord and His Word are one, and 
as b}^ the Word man is conjoined with Heaven, it 
is of the liighest importance that we should dis- 
cern the genuine, Divinely-inspired Books of the 
Word from all other waitings. Those Books which 
form the perfect and complete Canon of the Sac- 
red Scripture, and are known as such, are the 
following : In the Old Covenant — the Five Books 
of Moses, called Genesis, Exodus, Leviticus, Num- 
bers, Deuteronomy, the Book of Joshua, the Book 
of Judges, the two Books of Samuel, the two 
Books of Kings, the Psalms of David ; the Pro- 
phets — Isaiah, Jeremiah, (with the Lamentations,) 
Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, 
Jonah, Michah, Nahum, Habakhuk, Zephaniah, 
Haggai, Zacharias, and Malachi. And in the 
New Covenant, the Four Evangelists — Mat- 
thew, Mark, Luke, and John, and the Kevelation 
of John, or the Apocalypse. 

IV. All that is evil, be it of the inclination or 
thought, or of the life, is to be shunned as a sin 
against God, and as coming from the Devil, that 
is from Hell, — destroying in man all capacity for 
enjoying the bliss of Heaven. On the contrary, 
all that is good, — good inclinations, good thoughts, 
good actions, ought to be cherished and loved, as 
being divine and emanating from God. Every 
act of love and charity, of justice and righteous- 
ness, — towards society in general, and individuals 
in particular, — ought to be done by man as if 
from himself, with the express acknowledgment, 
however, that in reality it is done by the Lord, 
who works in and throuoch man. 



131 

y. Immediately after the death of the material 
body (which is never thereafter cissumeel agetin^) 
man rises to a new life, in virtue of his spiritual 
and substantial body. He tlms continues to live 
in a perfect human form, with all his former fac- 
ulties of mind and body unimpaired. Hence, 
death is but the transfer from the natural to the 
spiritual world, and a continuation of life, which 
will be either eternally happy or unhappy, accord- 
ing to the ruling love which man has acquired 
while liring on earth ; and which is in conformity 
with the divine ti'uths of the Holy Word, or with 
their opposites, for, every man is adjudged indi- 
vidually after death, either for Heaven or Hell, 
according to what his life has been in the body, 
either good or evil. 

YI. Concerning children who die before they 
have attained their full powers of mind and 
reached the age of mature judgment, — be they 
baptized or unbaptized, be they in the Christian 
Church or not, be they born of godly or ungod- 
ly parents, — they will cell be received by the Lord 
into Heaven, and after they have been instrutc- 
cd and their understandings developed, they will 
become partakers of tlie bliss and perfection of 
Angels. 

•YH. Througli the mercy and providence of 
God, the proper means of salvation are reiulered 
accessible to all mankind, so tliat men of every 
creed or denomination on earth, be they Jews, 
Christians, Mahonmietans, or Heathen, may bo 
saved, provided they live in love and charity to- 
wards one another from religious motives, and in 



132 

accordance with tlie knowledge and understanding 
they possess. Nevertheless, the New and true 
Christian Religion, inasmuch as it derives its ex- 
istence directly from our Lord and Saviour Jesus 
Christ, — who is the only God of Heaven and 
Earth, — is of all creeds the best adapted to effect a 
firm and complete union or conjunction with Him ; 
therefore, it sliould be considered more excellent, 
heavenly and divine than any other religion. 

VHI. All the circumstances and all the oc- 
currences of human life, be they productive of 
happiness or unhaj)piness, stand under the direct 
and immediate care of Divine Providence. No- 
thing can occur or happen to man, — either in 
general or in particular, — which, in its most 
minute details, as well as in its totality, is not cal- 
culated to promote his eternal welfare in a manner 
only known to Infinite Wisdom. 

IX. True conjugial Love^ which can exist only 
between one man and one woman, constitutes one 
of the fundamental characteristics of tlie N'ew 
Church ; for it is founded on the marriage or in- 
timate union between Goodness and Truth, and 
necessarily corresponds to the marriage of the 
Lord with His Churcli. Hence, it is more 
heavenly, more spiritual, more holy, more pure, 
and more innocent than any other love among 
angels or men. 

X. Man has not Life in himself; he is only the 
recipient of Life from the Lord, who alone has 
Life in Himself. This Life is communicated by 
an influx from the Lord into all and everything 
in the spiritual world ; be it in Heaven or in Hell, 



133 

or in the intermediate state, called the World of 
Spirits, — and also into everything in the natural 
world ; but it is received by each one differently, 
according to the quality of the recipient. 

XL The last judgment^ of which mention is 
so often made in the Gospels and the Apocalypse, 
— consists of a separation of the good from the 
wicked in the spiritual world, where they had lived 
congregating and mingling with one another 
freely, ever since the first advent of the Lord, and 
had thus continued until His second coming. Tlie 
last judgment did thus actually take place (as a 
spiritital event) in the year 1Y57, when, according 
to Scripture, tlie first Heaven and Earth (the old 
Church) came to an end, and the foundation for a 
New Chnrch was laid, in whicli everything will 
be made new. 

Xn. As an act of the mercy of God to mankind, 
who, without it, would have been swallowed up 
in eternal death, — the second advent of the Lord 
has already talcen place, and is still taking place 
%ip to the present day / /br, it is a coming not in 
2)erson^ hut in the jpower and glory of the spiritual 
sense of His Holy Word^ tohich is Himself. 
Hence^ tlie Holy Clty^ the JSeio Jerusalem^ is even 
now descending from God ; it comes down from 
Heaven as a l)ride adorned for her hitsJjand, 



Deak Readkr! — Should yon ever hear of such 
a Neio Churchy beware of following the wrong 
track ; for, there exist not only here in America, 
but also in Europe, a number of societies and con- 



134 

gregations, the members of wliicli style themselves 
members of the "Xew Church." They actually 
imagme theuiselves to be already in the New 
Church, and thus believe that when they die they 
will find an appointed place ready, waiting for 
them in the Holy City, in the midst of the New 
Jerusalem ! 

They build houses wherein to assemble, and to 
worship after their own fashion, putting, as it 
were, the Lord God to death ; and because they 
are too indiflerent to read the doctrines of the New 
Church for themselves, they appoint a priest, who 
expounds the doctrines to them, so that they may 
be spared the labor of thinking ; — just as the prac- 
tice was in the by-gone old Churches. They also 
keep the holy Sabbath, although they should know 
better and understand what Sabbath means. 
They hold their idolatrous worship and are bap- 
tized by their ordained priest. From his polluted 
hands they receive their Holy Communion. In 
their praying and singing they would fain outdo 
any old Catholic Nun, as is still the custom in the 
old Churches, and they flatten their noses against 
their hands, and call this '* awakening devotion." 
They build Theological Seminaries with the money 
which is donated to them, and which they ought 
to employ for the henefit of their poor hretliren. 
But these seminaries — theological barracks — are 
for young idlers and loiterers, who shrink from 
following an honest calling, and rather prefer to 
be fed by the sacrifices of others, so that they may 
afterwards become expounders of the New Church 
doctrines. These doctj'incs were o;iven bv the 



135 

Lord Himself, and are very plain, clear and easily 
understood! Nevertheless, those priests expound 
them after their own preconceived ideas and er- 
roneous notions, and mix them up with their own 
false and pernicious doctrines. And nonsense, 
which they themselves have originated, is served up 
to their flock as the food of angels. Thus they en- 
deavor to elucidate the fundamental tenets or 
rudiments of the New Church (for these are all 
they possess,) as if the Sun of the Lord had need 
to be illuminated by a dirty tallow candle of lazy, 
arrogant, audacious Pharisees ! Such a house 
they call their church or temple, forgetting that 
the Lord has said: "The Heaven is my throne 
and the Earth is my footstool, where is the house 
that ye build unto me ? and where is the place of 
my rest?" (Isaiah Ixvi. v. 1.) And : " The Most 
High dwelleth not in temples made with hands." 
" The hour cometh, when ye shall neither in this 
mountain nor yet at Jerusalem worship the Father 
— they that worship Him must worship Him in 
spirit and in truth." (John, chap. iv. v. 21-24.) 

Such new Churches^ and their impure worship, 
are represented in the spiritual w^orld of heaven by 
an old hoitse^ hicilt of rotten wood^ over a filthy 
swamp^ from which arises a putrid stench / sur- 
rounded with a railing of neio wood^ the whole 
structnre painted over with the colors of the new 
Church. Thence arises the fetid smell of indrid 
horse urine^ as incense for the worship ichich is 
celebrated in it ! 

The 7iew Churchy called \\\Q.New Jerusalem^ was 
first established spiritually by the Lord Himself 



136 

through revelations. He Himself laid the founda- 
tion of it on earth oiatiirally through revelations,^ 

With what right then do these intruders ordain 
themselves as priests of the Lord? Who has 
given them such an order? From whom do they 
hold their commission ? The Lord Himself is the 
Architect of the new Church on earth ; the Lord 
Himself selects His builder and His workmen ; 
He Himself baptizes those who are elected by 
Hhn to be members of the new Church, and the 
Lord Hi^nself holds communion with His children 
in the new Church. f 

You must first become meek and humble, je arro- 
gant, self-created idols. Learn some honest trade ! 
You should first seek truth ! Clear yotir own field, 
and till your own ground, in order that you may 
be able to sow the Lord's wheat, provided you 
receive such, on a field given to you by Him. 
Then, and then only, when the fruit has grown 
under the blessed hand of the Lord, may you go 
and feed the hungry ! 

Therefore, dear reader, should you hear any ru- 
mors and noise about neio Churches^ and should 
see that ccny msille or external toorsldjp is cele^ 



* Already Swedenborg has expressed himself in the foUo^^dng 
manner in regard to the new Church : ''The Church which 
succeeded those three is the (Christian) Church, which is an in- 
ternal Church, differing from the Jewish as the light of the 
moon from a dark night. But because this Church has come 
to its end by the accomplishment of the last judgment, a new 
Church, which is called the New Jerusalem in the Apocalj^ise, 
Will now be instituted from the Lord, to which the things lohich 
are at this clay published by me will be subservient It will be in- 
stituted also else^tieee. " 

]'' But I say unto you, I will not drink henceforth of this fimit of 
the vine, until' that day ichen I drink it new with you m My Fath- 
er's kingdom." — (Matt. xxvi. 29.) 



137 

brated in such a Church, then you may know that 
you are on the wrong track. For hj this shall ye 
know the true new Church estallished on earth hy 
the Lord Himself ^ and not hy Quan : that the true 
New Jerusalem has no need of a visible Church or 
edifice. When the Lord died, tlie earth trembled, 
the rocks parted asunder, the vail of the temple 
was rent in twain. This signifies : that cdl visible 
and external Church service has been rent asunder 
and destroyed forever, Tliis internal Church 
shines forth from every one that has received it 
into his heart. The ancients had but (9n^ Elder, 
and no vicarious and subordinate ecclesiastics, or 
any other functionaries connected with the 
Cliurch ; and verily I say unto you : and you 
may know that the true Church lias no temple ; 
Avherever the Elder calls a meeting together, there 
is the Lord's House. Once more I say unto you, 
^' My temple is not reared by man's hand." Thus 
speaks the Lord through His servant. 

And now hearken unto the voice of the Lord of 
liosts, all ye so-called members of the so-called 
new Churches in America ! '' All your so-called 
' new Churches ' shall perish throxigh your oion 
dissensions^ through your discord, through your 
arrogance^ your insane pride of wealthy your ava- 
rice^ greediness,, and spirit of vengeance,^ your 
credidity—for you lend co ready ear to C(dumny 
and slander — and that implacable hatred you show 
in your capacity as self-appointed judges ! Any 
other sect or denomination is better than yours^ ye 
proicd^ hypocritical Pharisees !'^ Thus speaks the 
Lord to you throni»*h Tlis scM'vaiit. 



138 



%mt 



And now to thee^ jf>ro2^6? J3abylon^ thou ^plague, 
hreathing City of seven hills^ thou that art doomed 
to destruction — Rome ! How great has been tliy 
fall, and liow art thou become tlie habitation of 
devils, and the hold of every foul spirit! For 
thy sins have reached unto heaven, and God hath 
remembered thy iniquities. Alas ! alas ! the great 
city Babylon, that mighty city ! for in one hour is 
thy judgment come. And the kings of the earth, 
who have committed fornication and lived deli- 
ciously with thee, shall bewail tliee and lament for 
thee, when they shall see the smoke of thy burn- 
ing. (Rev. xviii. 2-9.) 

And woe unto thee also^ guardian of the 
towers of Babylon ! How art thou fallen ; how 
art thou cut down to the ground ! For thou hast 
said in thine lieart : I w^ill ascend into heaven, I 
will exalt my throne above the stars of God. I 
will sit also upon the mount of the congregation 
in the sides of the nortli. Yet thou shalt be 
brought down to hell, to the sides of the pit. Thy 
pomp is brought down to tlie grave, and the noise 
of thy viols : the worm is spread under thee, and 
the worms cover thee. (Isa. xiv.) Thus saith God 
the Lord, he that created the heavens and stretched 
them out ; he that spread forth the earth, and that 
which Cometh out of it ; he that giveth breath 
unto the people upon it", and spirit to them that 
walk therein : '• / am the Lord^ that is my name^ 



139 

and my glory will I not give to another^ neither 
my praise to graven images.'^'' (Isa. xlii. 5-9.) 

And yet tliou hast the audacity, thou shame- 
faced defiler of God, to steal the Lord^s name^ to 
steal His honor ^ to call thyself the vicegerent of 
God^ and to cdloio thyself to he worshiped as the 
''Holy Father P^ Is it not written, " N'either be 
ye called masters ; for one is your Master, even 
Christ, and all ye are brethren. And call no man 
your father upon the earth, for one is your Father 
which is in heaven ; neither be j^e called masters, 
for one is your master, even Christ. But he that 
is greatest among you shall be your servant." 
And is it not written, " Woe unto you, scribes and 
Pharisees, hypocrites ; for ye compass sea and land 
to make one proselyte, and when he is made, ye 
make him twofold more the child of hell than 
yourselves." (Matt, xxiii. 8-15.) Wherefore woe 
cdso %into thee^ sitting on thy cursed throne ^ thou 
who art first among Pharisees and hypocrites ! 
The time is nigh when thou shalt go down into 
the infernal Jerusalem, to sit there side by side 
with thy predecessors, thou '' crazy Don Quixote 
of the Concordat^^ who art still bent on selling 
and destroying souls witli infernal power. Take 
hence thy excommunicating bulls, which are the 
lightnings of thy God, even of Satan and of the 
Devil. Take hence the poignard and poison and 
every deadly weapon, the helpmates of thy holiness^ 
and hurl them against thy adversaries, and thrnst 
them against him who said : '' And I liave ])ut my 
words in tliy mouth, and I have covered tliec in 
the shadow of mine liand, tliat I may ])lant tlie 



uo 



heaveus, and lay tlie fonndations of the earth." 
(Isa. li. IG.) Better thou icouldst repent^ *'' crux de 
CTUce^'* aiid strew ashes on thy heud^ for there 



comes 



nnb out of its niins prists 
C'jit Srm (ITnrttj. 



Dear reader, you and probably many hundreds 

of thousands, have been brought up from infancy 
in the belief that there is to be a last judgment, 
and that in it the earth will be for ever doomed to 
destruction. Tlie Millerites, for instance, have 
manufactured an article of faith out of this erro- 
necns belief. For your comfort and every one's 
consolation be it said : 

'• That this worlds this globe on which we live^ 
shall never he destroyed^ but it shall enjoy that 
eternal existence for which iticascreatedP 

Tliis erroneous conception of ^^ihe end of the 
world and of the last judgment, ^"^ has originated 
from that part of the TTord of the Lord where it 
is written : '• And then shall appear the sign of the 
Sou of Man in heaven; and then shall all the 
tribes of the earth mourn, and they shall see the 
Son of Man coming in the clouds of heaven with 



141 

power and great glory." (Matt, chap: xxlv. v. 30.) 
(Rev. chap, xxii.) Now there exists in all the 
various Christian Churches a belief according to 
the letter of the Word, that the Lord, in His ad- 
vent for the last judgment, shall actually come in 
person, in the clouds of heaven, with angels and 
the sound of trumpets ; that he shall gather to- 
gether all those who shall be living on the earth at 
that time, and the departed likcAvise, and that He 
shall cast the wicked, or the goats, down to hell, but 
the righteous, or the sheep. He shall gather into hea- 
ven. Then He shall make anew visible heaven, and 
a new earth, and on this He will cause to descend 
the city called the "New Jerusalem," etc. ; and in 
this new city shall be gathered the elect, the living, 
as w^ell as all the dead from the beginning of the 
w^orld. The dead shall arise from their graves in their 
bodies, and enjoy eternal felicity in that magnifi- 
cent city. You will soon learn, dear reader, if 
you follow attentively, how greatly in error all 
those persons are who believe in the above. 

The second advent of the Lord is not an advent 
for the sake of destroying the visible heavens, and 
for the creation of a new habitable earth ; it is 
not for the purpose of destroying, but for building 
up ; therefore also salvation and not damnation is 
meant, '^ for God sent not His Son into the world 
to condemn the world, but that the w^orld through 
him might be saved." (John chap. iii. v. 17. Matt, 
ch. xviii. V. 11.) The purpose of the second advent 
of the Lord is no other than to separate good 
from evil, and those having believed and still 
believing in Him shall be saved ; and they shall 



142 

be employed in building np the new angelic Lea- 
ven and the New Cliureli in the worlds. Where- 
fore also the advent of the Lcrd^ which in fact 
has already taken place^ icill not he in person^ as 
many helieve^ hut in the Word. For the Word is 
the Lord Himself (John chap. vii. v, 1-14.) The 
spiritual sense of tbe Word having been entirely 
lost, it became necessary for the establishment of 
the New Church to re-open this internal spiritual 
sense, and thus to provide once more a possibility 
for a conjunction with the Lord. This actually 
came to pass at the end of the first half of the 
eighteenth century, through an instrument selected 
by the Lord Himself, to whom He revealed Him- 
self in person, and whom He filled with His 
spirit, that he might by means of the key or clue 
to the spiritual sense of the Word which was 
given him, proclaim the doctrines of the New 
Church, and make them understood. This is the 
second advent of the Lord in the clouds of heaven^ 
which has cdready taken place. 

By meaus of this clue, dear soul, will it now be 
possible to explain the coming of the Lord in the 
clouds of heaven with power and glory, etc. For 
according to the correspondence or typical mean- 
ing given by means of the clue above spoken of, 
we must understand '' clouds of heaven " as mean- 
ing the Word in its spiritual sense, and " power " 
meaning the might of the Lord by means of the 
Word. 

And in the same spiritual sense we must under- 
stand also by '^ end of the world^'^ the dying away 
of all old Churches ; and by " new earth^^ the 



143 

formation of the New Church on earth. But in 
order that this New Church, ah^eady established 
by the Lord, may not only exist on earth, but 
extend all over the globe, and thus spread over 
the whole universe ; it is necessary that previously 
all should 'be removed and destroyed from this 
earthy which could he a hindrance in the way of 
the divine purpose. ]^ow, this l^ew Ohnrch being 
the kingdom of the celestial good and truth, it is 
also the kingdom of love and justice, the king- 
dom of the regeneration and everlasting peace. 
Wherefore, also, all men who, on account of their 
evils and falsities, cannot become better, must 
be destroyed from the earth, so that the seed of 
evil and falsity may not again be perpetuated. 
And with them must disaj^pear all that which has 
an infernal correspondence with the state of such 
men, that is to say, the causes of evil ; hence the 
actual condition of the whole earth and all that is 
thereon. And in the same measure as these states 
of evil and falsity in mankind are destroyed, in 
the same proportion shall the states of truth and 
goodness take root among men, and because plant- 
ed in a soil made ready to receive them, they shall 
continue to grow. And in the same measure 
must everything change, both the nature and con- 
stitution of this globe and all that is thereon. 
And to be brief, everything on earth must hccomc 
neiu^ in relation to the new, that is the regenerated 
race of man. These necessary periodical changes 
of the globe and its inhabitants, come to pass by 
means of revolutions^ loars^ famine^ pestilence^ 
earth quaTces^ etc. 



in 

Therefore it is necessary that this infernal 
Pojyery and all the irriesthood shouldhe destroyed^ 
in short all old religious institutions / iesides the 
idle^ false teachers^ the priests^ it vnll also hecome 
indisjyensable that tlieir ahettors^ loho are the em- 
jperors^ hings^ and other rulers^ should disappear. 
In fact ^ the whole corrupt race of the higher or pri- 
vileged classes^ all unjust judges^ all ^inrighteous 
lawyers^ all dishonest merchants^ all wlio have risen 
hy rapacity and avarice^ and everything which 
conflicts with love and truth. And now hearken, 
thou Sodom and Gomorrah amono* the cities of 
America, thou foul and ^vicked harlot ! Hearken 
to wliat will haj)pen to tliee, oh 



Citij nf I3em 'l^nrk ! 



Let me shake the dust from my feet! Thou 
putrid pool of all vices and crimes — mother city 
of all knaves, of all rogues, usurers, thieves, rob- 
bers and murderers ! Thou who art the infernal 
lurking-place of all iniquities and evil deeds! 
Thou hellish breeding-place of priestly vermin! 
My mouth shall speak thy future. Thou city full 
of the misery and wailing of the innocent vic- 
tims of murder and violence that have been 
helplessly slaughtered and not revenged, crying 
to heaven for vengeance ! It shall be done unto thee 
as was said by Isaiah : ''* I will punish the world for 
their evil, and the wicked for their iniquity ; and 
I will cause the arrogancy of the proud to cease, 



145 

and will lower the haughtiness of the terrible. I 
will make a man more precious than fine gold ; 
even a man than the golden wedge of Ophir. 
Therefore I will shake the heavens, and the earth 
shall remove out of her place, in tlie wrath of the 
Lord of Hosts, and in the day of his fierce anger." 
(^Chap. xiii. v. 11-13.) 

Hearken, therefore, ye Americans, to tlie voice 
of the Lord, who speaks warningly to you through 
the mouth of His servant ; just as it happened in 
Naples (December 16th, 1857), and still worse 
will it happen to the degenerated citij of New Yoi^Jc^ 
and also several seaport towns. Neio YorTc^ how- 
ever^ will he the firsts for her vices and iniquities 
are rapidly increasing. Therefore the Lord God 
of Sahaoth will verily judge and destroy this City^ 
as loell as the depths of the sea. Yea^ the earth shall 
open^ shaken from her very foundations^ and it 
shall siocdlow you up^ ye hrood ofxtsurers^ with all 
your sin-stained treasures ! Yea^ in sorroio must 
He thus judge; therefore He hath sent the 
warning through His faith f%d Son to everyone^ 
so that ye slioidd not wail and mourn^ saying^ 
" He has not sent tcs any message concerning thzs.^^ 
Therefore the Old Father hath mercifully sent a 
warning to every one through His Son, 

However, before this sliall come to pass, there 
will arise a great religious war, and tliere will be 
great bloodshed, ])articularly in the State of New 
York. K\\^ fearful plagues will nearly depopulate 
all America; Qiervous diseases^ convulsions^ pain- 
ful and fatal affections of the throat and lungs^ 
pestilential ulcers^ cholera and yelloiD fever will 



110 

thin the pojndatlon of America, Among the rich 
in particular will these diseases rage. They will 
attack them even when fleeing from their ill-gotten 
riches, and smite them with destruction. The 
poor, however, will then be blessed with health 
and riches, neither of which had been their lot 
before, because the rich had brought everything 
into their own possession. '* Tea, death will enter 
through the windows of your houses and palaces, 
to cut off the children from without and the young 
men from the streets." (Jer. chap. ix. v. 21.) Aiid 
many lohysiciaiis will fall the first ^rey to the 
plagues ; for even among those who, as priests of 
nature, should more than any others come near to 
the nature of God, the greatest of them are the 
most remote from it, on account of their crude 
materialism and their unbelief. Their creed of phi- 
lanthropy is infidelity, heartlessness, and the vilest 
eu'otism. But also in 



(Biirnp 



there will occur great revolutions and wars, Avhich 
will end in a general religioiis war^ with all its 
horrors, miseries^ wailings and devastations. 

And ye on your proud thrones, ye so-called 
dynasties, ye ruling families of emperors and 
kings, boasting yourselves that you rule by the 
grace of God, while ye are tolerated by the Lord 
only as the scourge of the people, that they may 
be reminded of the great evil which they have 



U7 

committed against the Lord by asking Him to give 
them a king. (1 Samuel xii. 17.) Ye proud 
Nebuchadnezzars, swollen with arrogance, who 
are trying to renew your crumbling thrones by 
murder, trying to cement your shattered crowns 
with the blood of men — in vain are all your pains, 
in vain slaughtering and strangling; for you stran- 
gle and slaughter but yourselves and your own 
children. For the divine spirit of liberty is per- 
vading the whole globe like a Divine judgment. 
And I say unto you, every throne which lias soiled 
its purple with the blood of man, be it only one 
drop, nourishes already in it the corrupting worm. 
And every crown which cements its pearls with 
the blood of man, be it only one drop, conceals 
already the dissolving aqica regia in its golden 
covering. For the blood of man is a very sharp 
and powerful aqua regia ; it dissolves, absorbs and 
devours the best gold out of the richest crown. 
And the blood of man is stronger than the light- 
ning of the clouds ; stronger than the thunder of 
heaven. It foams and rushes on giant wings 
through a thousand heavens, up to the judgment 
seat of the Lord, crying for judgment. Like a 
thousand thunders it peals and sounds through a 
thousand clouds to the throne of the Lord, and 
cries and shouts for vengeance ! 

Ye crowned heads, do ye not hear the howling 
and roaring of the approaching storm in the wild- 
ly agitated air ? Ye that do by cunning and by 
force, in your infernal love of dominion, rob the 
people of their rights, do yc not feel the shaking 



148 

of the earth under your trembling feet ? Do ye 
not hear the strokes of the terrible scourge in the 
hands of the gigantic spirit of universal repuhlican- 
ism^ while it makes already its third and last circuit 
round the world ? Woe unto thee^ woe unto thee^ 
looe unto thee^ thou ancient Hahsburg ! thou pes- 
tilentially poisoned, tottering, foully corrupt house ; 
thou breeding-place of all hellish cruelties . of 
priests ; thou guardian and protector of the Baby- 
lonian harlot ; thou blinded dynasty in the land 
of Herod ! too late comes thy forced repentcvnce ! 
The star-lit heavens, unappeased, still looks down 
on thee with eyes that weep tears of blood — for 
the slaughter of those God-fearing warriors for 
liberty who perished in 184:8. The fields of mur- 
der are still reeking with innocent blood, where 
thy privileged hyenas have gorged themselves. 
Passed away and judged already are thy bloody 
tools and executioners — "VVindischgraetz, Haynau, 
Jellacich. Thy time too is nigh, thou miserable, 
cursed, tottering House. The storm is coming, and 
thy columns are falling to the ground ! 

Woe^ O woe also to thee^ thou man seated, on the 
usurped throne of France ! Thou who darest 
destroy the work of thy great blessed ancestor, 
Napoleon the First ! Twice already hast thou, in 
thy foolishly proud presumption, broken down the 
ramparts which he had reared for the protection 
of his beloved people and beloved France. But 
the third time it will not avail thee, if thou dost 
not tear thyself away from the Babylonian harlot 
of the City of the seven hills. For if thou dost 



U9 

not return to tliy former benign purpose of mak- 
ing the people happy ; if thou clost not rekindle 
it in thy soul withered by pride, and become sl 
protector of the people in their holy rights by the 
grace of God, thou shalt suddenly fall down from 
thy polluted throne ! Thou mayest consider it a 
great mercy of the Lord if, for the sake of thy 
ancestor, thou dost succeed in flying with thy riches 
to the free soil of America ! For there will be no 
other individual . like Home to reveal to thee, 
tlirough the aid of infernal spirits, any secret 
republican conspiracies, secret powder maga- 
zines and other ammunitions. Thou wilt not be 
w^arned again, as it once happened, w^henso many 
innocents suffered. This Some is a true arch- 
villain of all secret vices, and a wicked plunderer 
of golden honors, possessing infernal magic arts, 
which were inoculated into him when a child by 
an old Egyptian, who, by so doing, imburdened 
himself of them. These spirits at his command 
were once the servants of kings. They are fallen 
impostors ; they are as full of iniquity now as 
they were when they held their lying and cheating 
offices whilst alive. They have not yet come to 
their senses, nor do they repent in the spiritual 
w^orld. These hardened and obdurate spirits can 
be exercised only for magical purposes ; but the 
good spirits weep over those poor souls who ha\'c 
allowed themselves to fall under the influence of 
these wicked spirits, and pray day and night to 
the Lord to save these poor beings (grandees). 
Thou too. Emperor of France, w^ilt be sacrificed 



150 

ignominioiisly through those lying spirits, if thou 
dost not repent. Never sliouldsi thou have usurped 
the crown^ and thou wouldst have been a true fol- 
lower of thy great ancestor, who would have 
loved and revered thee. "Why didst thou not go 
to those who have warned thee once already, and 
shown thee the '* new mommg star .^" 

Why liast thou not consulted those through 
whom the world has been saved from the evil, and 
through whom each one finds his salvation ? From 
those spirits who but meditate falsity and evil, 
there shines no " light of peace through the clear 
morning aiv^ Sapienti sat ! 

And thou^ reigning House of Prussia^ much would 
I have to say also to thee, but thou dost not deserve 
it. Thou hast sold the best blood of thy house, 
and betrayed and cast helplessly into the world one 
beloved of the Lord. What has become of Hen- 
rietta Caroline, the daughter of Prince Henry of 
Prussia, who died in Pome ? Great and heavy 
evil have ye committed against this orphan, sacri- 
ficed heartlessly to your arrogant pride ; but the 
Father of all orphans has royally rewarded her; 
He will soon summon you to give account before 
His judgment seat. Your insane haughtiness and 
pride is your destruction. 

Once more take heed, all ye crowned heads; 
put your houses in order ; for the Lord of Hosts, 
the Lord of Sabaoth, is Himself the warrior for : 



151 



€^t (irent %t^\A\t of tlie WA 



Be silent now, ye bells of alarm ! Ye holy, 
golden-stringed liarps of peace, murmur softly in 
sweet strains of blissful harmony and rest ! With 
your heart-comforting and soul-elevating notes im- 
part strength to the weak, comfort the desponding, 
animate the ^varriors for the victory which is nigh ! 
Praise the Lord ! For after having destroyed the 
City of New York hy earthquakes^ and raised from 
the mysterums deefp^ hy the same commotions^ " The 
New Ca^lifornia," a land of gold^ for the natural 
use of His faithful^ — Re will huild up through His 
grace^ on the golden land^ a new city for His faith- 
ful of America. This new city will le called 
"The Natural New Jerusalem." And thous- 
anrfs of ye true-hearted^ nolle Americans will 
flock to it^ to hehold the New Church, the Holy 
City, and the temple therein^ and there to pray in 
spirit and in truth^ which means to act. And peace 
and harmony will reign in the New City of the 
Lord. The worst micrderers and evil doers will he 
converted and hecome good men^ the moment they 
are allowed to tread this soil. And there will he 
such an ahundance ofnaturcd riches^ that from its 
plenty there will be allotted enough to each one ; 
then there will he no poverty om.d no sickness^ an<l 
never more will there he seen a dimmed and tearful 
eye ! ! ! 



152 

Thus speaks the Lord to all the best of yon 
Americans, throngh His faithful son and servant, 
who exultingly exclaims: Praise the Lord vnd, 
the^ i^rmnd of trumj,et«,for truly He Vpie^ijou all! 
Give glory! glory! glory! in the davm of the 
morning to 

%\t ^tto mt ^fpMir cf i\t SaorlH! 

And glory I glory} glory 1 to 

^^f ioIS Ifto |tni5JlciiT!!! 



WEITIEJr OCTOBKB, 1868. 



